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John ΟΕ ΞΟ Θ᾿ α΄ πθη.-
The homilies of S. John
Chrysostom, Archbishop of

Digitized by the Internet Archive
in 2008 with funding from
Microsoft Corporation

https://archive.org/details/homiliesofsjohnc35john

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LIBRARY OF FATHERS

HOLY CATHOLIC CHURCH,

ANTERIOR TO THE DIVISION OF THE EAST AND WEST:

TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.

YEP SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE, BUY
THINE EYES SHALL SEE THY TEACHERS. TIsaiuh xxx, 20,

IXFORD,
JOHN HENRY PARKER;
F. AND J. RIVINGTON, LONDON.
MDCCCLII.

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TO THE MEMORY
OF THE
MOST REVEREND FATHER IN GOD
WILLIAM
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
FOKMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD,

THIS LIBRARY
OF

ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS,
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,
IS

GRATEFULLY AND REVERENTLY

INSCRIBED.

HOMILIES

ON THE

ACTS OF THE APOSTLES.

THE

HOMILIES

Ss JOHN CHRYSOSTOM.

ARCHBISHOP OF CONSTANTINOPLE,

ON THE

ACTS, OF THE, APOSTLES,

TRANSLATED,

WITH NOTES AND INDICES.

PART II. HOM. XXIX.—LV.

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

BAXTER, PRINTER, OXFORD.

>t γην-
YS

"Wii H)

PREFACE.

THE manifestly imperfect condition in which these
Homilies have come to us may partly be accounted for
by the circumstances of the times in which they were
preached. It was in the Easter weeks of the third year
of his residence at Constantinople as Archbishop, that
St. Chrysostom began this course of Sermons; and during
all the remaining part of that year (A.D. 400), the Capital
of the East was kept in constant trouble and alarm by the
revolt of Gainas and the Goths. Moreover, scarcely had
the preaching commenced, when the complaints from the
Churches of Asia Minor were brought (May, 400) before
the Metropolitan See, which business during many months
painfully occupied the Archbishop’s thoughts, and even-
tually demanded his presence at Ephesus. Few of St.
Chrysostom’s Sermons were originally prepared in writing:
certainly these were not: and as certainly the text, drawn
up by no skilful hand from notes taken during the preaching,
can never have been revised by the Preacher himself. This
was a serious disadvantage: for these Homilies, if only
from the novelty of the subject, stood especially in need
of revision. The Acts of the Apostles, though read in the
churches in the season between Easter and Pentecost, were
seldom preached upon; and we find St. Chrysostom com-
plaining in the opening of these Homilies, as also on an
earlier occasion at Antioch, that this portion of the Scriptures
was not so much read as it ought to be, nay, that there were
‘many to whom this Book was not even known.’ (p. 1. and

vl PREFACE.

note b). Hence it is not surprising, if the Preacher was
not always understood; and, in fact, the attentive reader will
not unfrequently see reason to suspect, that the scribe (or
‘reporter’), from whose notes the text was formed, did not
rightly apprehend the sense of what he heard. Nor has the
transcriber (or ‘redactor’) remedied the defects, whatever they
may have been, of the original report. On the contrary, in
other ways, of which we shall have to speak presently, he
has often perplexed the sense, and sometimes entirely
misrepresented the Preacher’s meaning.

The earliest mention of our Homilies is by Cassiodorus,
(A.D. 514,) who relates, that with the assistance of friends
he caused “the fifty-five Homilies on the Acts, by St. John,
Bishop of Constantinople,” to be translated into Latin,
Opp. t. il. p. 544. This version unfortunately is lost*. In
the Canons of the Fifth and Sixth General Councils, St.
Chrysostom’s view of the Seven Deacons in the Acts is cited
at length from Hom. xiv. (p. 199). John of Damascus, de
Fid. Orthod. iii. 15. (A.D. 730,) cites as from the second of
these Homilies a passage which appears in the first, being
the comment oni. 9. Photius has an entry in the biblio-
theca relating to them, but by some mistake the number is
given as fifty. Of the Catena on the Acts, compiled by a
certain Andreas Presbyter of unknown age and country,
but not later than the tenth century (for there is a manu-
seript of that age), a large proportion is taken from St.
Chrysostom: and the Commentaries of Gicumenius (990)
and Theophylact (1077) are in many places formed from
the Catena: as also are the Scholia in Mss. of the Acts.
To these may be added the Florilegium or Ecloge, a com-
pilation the date of which is unknown, but certainly not
later than the first half of the eleventh century. The Author
of this work seems to have resorted to our Homilies once

a From the same Cassiodorus there is extant a short work on the Acts
under the title Complexiones Actuum Apostolorum; but this is merely a brief
syllabus of the history, and contains nothing in which we could trace a
yeference to St. Chrysostom’s Exposition.

. PREFACE. Vii

>
only, (Hom. xix. p. 306): but there, he, as all the rest who
have been mentioned, used the text which in the notes
we call the old text, and from which the present Translation
is made.

For there is another and a widely different text, by
which alone, unfortunately, these Homilies have been
known in modern times, except by the few who have had
access to Manuscripts. In the National Library at Paris
there is (No. 729) a manuscript (in our notes marked E, in
Par. Ben. 2, D.), which the Parisian Editor describes thus:
Quorum (of six Mss. on the Acts) antiquissimus, olim Colb.
nune Reg. 729, sec. X., nitide et accurate scriptus, desinit
in hom. quinguagesima. (This is a mistake; it reaches to the
end of the 55th.) Of the other Mss. he assigns A. B.C.
(No. 725, 6, 7.) to the twelfth, fourteenth, and thirteenth
centuries respectively. ‘These, and a copy in the Library
of New College (N), contain the old text. Two others
1), F, (728, and 73 suppl.) exhibit a text compiled from
old and new, and with alterations peculiar to itself. Of
the six Parisian Mss. a full collation was made for ‘the
Library of the Fathers: of N, we have at present but a
partial collation.

The Ms. E came into the hands of Erasmus, and from
it he made his Latin version, down to the end of Hom. 53,
and there for some reason which is not explained he goes
off to the other text, of which he has nowhere taken notice
in the preceding Homilies. Of this work he says in an
Kpistle to Tonstal Bishop of Durham: Ha Chrysostomo in
Acta verteram homilias tres; cujus opere me poenituit, cum
nihil hic viderem Chrysostomt. Tuo tamen hortatu recepi codi-
cem in manum,; sed nihil unquam legi indoctius. Ebrius ac
stertens scriberem meliora. Habet frigidos sensiculos nee eos
satis commode potest explicare. In his Preface, however, he
considerably abates the severity of this censure, and con-
tents himself with hinting a doubt whether the work be
St. Chrysostom’s: quod stylus concisum quiddam et abruptum
habeat, id quod a phrasi Chrysostomi videtur alienum: si docté

vill PREFACE.

tamen censebunt opus Chrysostomo dignum, libenter hoc ego
quicquid est suspicionis ponam.

Of the Greek text, the editio princeps, that of Commelin,
professes to be formed from manuscripts Biblicth. Palatine
Bavare, Augustane, Pistoriane, of which at present we are
unable to give any account. Perhaps Commelin’s leading
Ms. was of a composite order: such however is his text;
for it occasionally deserts E, to which, as a general rule, it
closely adheres. This was inconsistent, for the circum-
stances of the two texts are such, that one or other ought to
be followed throughout. There can be no valid reason for
alternating between the two: for they are not different
reports of the same matter, such that between them one
might hope to approximate to the truth: the one is a
refashionment of the other, and where it differs, it does so,
not because its framer had a more correct report of the
Sermons, but because he wished to improve upon the
materials which lay before him in the other text.

Commelin’s text, in substance, is retained in all the
subsequent editions. Savile, from the New College Ms.
has corrected words and phrases here and there, but in the
main his text is still that of the editio princeps. (He describes
it as composed from the New College Ms., another belonging
to J. A. de Thou (Thuanus), et tertio non ita pridem excuso
in Germania.) ‘The edition of Morel (which commonly goes
under the name of Fronto Duceus) repeats Commelin,
but without Savile’s emendations: and the Benedictines
(here not Montfaucon), though they profess to have
collated the Parisian Mss, have reprinted with but slight
improvements, and with not a few disimprovements, the
text of Morel. In the Parisian reprint of the Benedictine
Chrysostom, (Par. Ben. 2.) the Editor has occasionally,
but not constantly, recurred to the manuscripts, rarely
gives the preference to the text of A. B. C. and constantly
assumes the inferiority of those copies, in contents and
authenticity as well as in antiquity, to the manuscript
(E), which furnished the Latin version of Erasmus, and in

PREFACE. ix

substance, as we have explained, the printed text of the
original,

Had the Editors collated the manuscript copies of these
Homilies—a labour from which they, or those whom they
employed, seem to have shrunk—they would probably have
reversed their estimate of the relative value of the two
recensions. The general superiority of the other text in
point of sense and coherence, notwithstanding its frequent
abruptness and uncouthness, is too evident to be called in
question. Had they also collated the Catena, Gicumenius,
Theophylact, and the Scholia, they would have found the
external testimony to be coincident with the internal evi-
dence to the higher antiquity as well as greater authenticity
of the text which (for the most part unknown) they rejected.
It would have been seen that this, besides being, with all
its faults, incomparably better, was the older of the two;
and that the other could claim no higher antiquity than
that of the manuscript (said to be of the tenth century) in
which it appears: that it is the work of some scribe, who,
offended by the manifest abruptness and ruggedness of the
earlier text, set himself to smooth out the difficulties, and to
make it read more easily. For this is clearly the true state of
the case. With this view, the scribe sometimes alters words
and phrases, sometimes transposes: often omits, where he
found something that he did not understand, oftener still
amplifies, or rather dilutes: and interpolates matter which
sometimes is demonstrably borrowed with little disguise from
the Catena (see p. 251, note 1; 617, note c; 619, note f); or
which, when it is his own, is little worth. In short, he has
thought more of sound than of sense, and if he could make
a passage run smoothly to the ear, has given himself little
concern whether St. Chrysostom was likely to have so
thought, or so expressed himself. The notes appended to
our Translation will abundantly substantiate this censure.
To have noted all the variations, either of the printed text,
or of EK alone, would have been a task as unprofitable as
it was wearisome: perhaps as it is, we have given more

x PREFACE.

than enough to vindicate the claims of the older text.
If any one desires larger materials for comparison,
Erasmus’s Latin version, which, except in the two last
Homilies, keeps close to E, will shew that the text which
we represent in our Translation is, with all its imper-
fections, incomparably the better of the two. Even if it
were otherwise, and were the alterations not, as they mostly
are, disfigurements, but, considered in themselves, decided
improvements, still our duty was plain: the text which
came to us accredited by all the testimony known to
be extant, we were not at liberty to reject in favour of
an alien recension, unknown to the Ancients, and, as far
as our evidence goes, unheard of before the tenth century.
Therefore, in forming the text for this Translation we have
entirely dismissed E, except where it has preserved read-
ings which came strictly under the description of ‘ various
readings.’

But while confining ourselves to that older text, we
were not to leave unnoticed its more patent defects and
errors. We could not but perceive, that we had before us
an unrevised report of St. Chrysostom’s Sermons, which,
especially in the Expositions, was frequently imperfect—
sometimes, indeed, little more than a set of rough notes
thrown together with, apparently, little or no attempt at
arrangement. So far as this imperfection was caused by
the reporter’s negligence or incapacity, there was no
remedy: and leaving the matter as we found it, or, at
most, inserting in the text the marks of a /acuna, we have
only ventured, in the notes, to surmise what may have
been the general purport of St. Chrysostom’s remarks.
In other places, where the defects of our sources seemed
to be rather chargeable upon the redactor, we have sought
to apply a remedy, sometimes, but rarely, by conjectural
emendation; very often by inserting portions of sacred
text or other connecting matter in [ ], and also by trans-
posing parts which had fallen out of their true order.
For it seems that the original transcript from the reporter’s

PREFACE. ΧΙ

notes was defective in these two regards. (1) The reporter
would frequently omit to note in his tablets the κείμενον or
some other text of Scripture, or would indicate it in the
shortest possible way by a word or two at the beginning and
ending of the passage, intending to insert it afterwards at
his leisure. It appears, however, that in many places this
was either not done at all, or done in the wrong place.
Hence, where the text seemed incurably defective or per-
plexed, we have often been able to restore coherency by
the simple expedient of inserting texts which were omitted,
or else, by removing the texts altogether, and redistributing
them among the comments. Almost any page of the
Translation, especially in the Recapitulations, will illus-
trate this remark.

(2) It often happens, that the order of the comments both
in the first and in the second exposition (or recapitulation),
does not follow the order of the texts. Of course the
Preacher might be supposed to have sometimes returned
upon his own steps, but it was scarcely conceivable that
St. Chrysostom should have delivered an Exposition per-
plexed, as we often found it, by disjointed remarks thrown
together without the slightest method. It was necessary
therefore to consider whether it might not be possible
to educe something like connected exposition, by assum-
ing that the reporter's notes had been transcribed from
his tablets in a wrong order. Where it could be seen
that one sentence or portion was given as comment on such
a verse, another on some other verse, and so on, some clue
to the true order was given us in the sequence of the texts
themselves. Even so, the difficulties which beset this
part of our task were greater than can be readily estimated
by any one who has not triedit. Sometimes the compli-
cation resisted all attempts at disentanglement. We are
far from supposing that we have done all that might have
been done in this way: but it is hoped that the labour
which has been bestowed has not been altogether wasted,
and that the restoration will carry with it its own evidence.

ΧΙ PREFACE.

And as in these attempts we have indicated by letters the
order in which the trajected parts lie in the manuscripts,
the reader in every case has the means of forming his own
judgment. In the first seventeen Homilies, we have only
now and then resorted to this method: not because it
was less needed there, but because we had not then so
clearly perceived what was the state of the case, and
what was practicable in this way. The eighteenth fur-
nishes a remarkable instance, p. 256—259. Let any one
read it in the order denoted by the letters, 1. e. the
six parts marked (a) consecutively, then the seven parts
marked (6), inserting in the third of the latter (see note
8) the comment on v. 25, from page 259, (“ And they
when they had testified” etc. to “when the Samaritans
believed”), and he will have the entire ‘ recapitulation’
or second exposition of the history of the Samaritans
and Simon Magus as it appears in the Mss.—which he
will plainly perceive could not have proceeded in that
form from St. Chrysostom. The same matter, read as we
have arranged it, will be found to form a continuous
exposition, not indeed perfect, for the dislocated state into
which it had fallen seems to have led to further corruptions
on the part of the scribes: but at any rate coherent, and
with the parts fitting into each other. Moreover, if the four-
teen parts, as here arranged, be numbered 1, 2, 3, &c. it will
be seen that the order in which they lie in the Mss. is
1135 Ὁ (BOP BAO eee ΘΠ whence rit
seems that the derangement proceeded by some kind of
method. The lke was often found to be the case in
subsequent instances. In p. 505, the trajection is 1. 3. 5.
7. 9. 11. 18: 2. 4. 6. 8. 10. 12: i.e. the transcriber missed
the alternate portions, and brought them all together at the
end. In p. 505, (before the series just noticed,) and 575, it is
3. 2. 1. and in 374, 4. 3.2. 1,1. 6. three, and four, parts read
in reverse order. In a great number of instances the trans-
position is only of two parts, 2. 1: sometimes repeated as
ὙΠΟ ΘΟ ΠΣ] 2. 1 ΒΊΟΣ 21s ΠΟ ὙΠ ΟΡ re

PREFACE. xi

254: 1:2. 1:1: 2.1.. A form of frequent occurrence is 2.
4. 1. 3, as in 416, 485, 496, 544; and combined with others
as in 470, 2. 4.1.3: 2.1; in 697, 2. 1: 1:2. 4.1.3, and
404, 2.1: 1:2.4.1.3:2.1. There is the like regularity
in the scheme 2. 1. 4. 3, p. 277; and 3. 1. 4. 2, p. 476, 669.
In the last Homily, which is extremely confused, the tra-
jection seems to yield this very regular scheme, 2. 4. 6. 1.
3. 5: 1: 5. 3. 1. 6. 4. 2. In other instances where the
trajection is less regular, or does not seem to follow a rule, as
in 332, 4. 1.3. 2; 334, 3.2.4. 1; 533, 4.6. 1. 3. 5. 7. 2.8;
553, 2.1. 4. 8. 5. 3. 6. 9. 7; and in 662, 703, 714, (on which
three see the notes,) the transcriber may have gone
wrong on other grounds, and not, as in the generality of
instances, from mistaking the order in which the reporter
had set the matter on his tablets. The trajections we have
attempted to remedy occur mostly in the expository parts.
In the Ethica it often appeared to us, that the coherency
might be greatly improved by transposition, but the evidence
of the true order was more precarious here, than where
the sequence of the texts furnished a clue; in these parts,
therefore, we have rarely ventured upon applying this
remedy (see p. 463, 548, 549, and 669).

In these ways it is hoped that something has been done
towards presenting these Homilies in a form nearer to that
in which they were delivered, than the form in which they
are exhibited in the unadulterated manuscripts, much more
in the printed editions. The task was arduous, and we are
far from supposing that our labours have always been
successful; but at least we have not spared pains and
diligence. The Translation was a work only less difficult
than the reconstruction of the text. Here again much in-
dulgence is needed on the score of the difficulty of pro-
ducing a version, which, while it represented the original
with its roughnesses and defects, should not be altogether
unreadable. We have attempted, however, to give faithfully,
though not always literally, the sense, or what seemed to
be the sense, of our materials. Where any thing is added

χὶν PREFACE.

merely for necessary explanation or connexion, it is en-
closed in ( ): the parts in [ ], as above explained, are the
additions required for completion of the text.

As a commentary on the Acts of the Apostles, this Work
stands alone among the writings of the first ten centuries.
The Expositions of St. Clement of Alexandria (in the
Hypotyposes), of Origen, of Diodorus of Tarsus, and
St. Chrysostom’s teacher, Theodore of Mopsuhestia, as well
as of Ammonius and others whose materials are used in
the Catena, have perished. Those who are acquainted
with the characteristic qualities of St. Chrysostom’s
exegesis, will perceive here also the same excellencies
which mark his other expository works—especially the
clear and full exposition of the historical sense, and the
exact appreciation of the rhetorical momenta in the dis-
courses of St. Peter, St. Stephen, St. James, and St. Paul,
as recorded in the Acts. Of the Hthica it is perhaps not
too much to affirm, that not the most finished work of
St. Chrysostom will be found to furnish more of instruction
and interesting matter (apart from the expression) than
will be found in these Homilies, on the religious and moral
subjects of which they treat: for example, On the delay of
Baptism, On spiritual indolence and excuses derived from
the cessation of Miraculous Grace, On the nature and uses
of Miracles, On Prayer, On the Study of the Scriptures, On
Alms, On Anger and Gentleness, Against Oaths and Swear-
ing, and many others. Nor does any work exhibit a livelier
portraiture of the character and life of the great Preacher
and Bishop, and of the manners of the times in which his
lot was cast.

CONTENTS.

HOMILY XXIX.
Page 401.
Acts xiii. 16, 17.

Then Paul stood up, and beckoning with his hand said, Men
of Israel, and ye that fear God, give audience. The God
of this people of Israel chose our fathers, and exalted the
people when they dwelt as strangers in the land of Egypt,
and with an high arm brought He them out of it.

HOMILY XXX.
Page 415.
Acts xiii. 42.
And as they were going out, they besought that these words
might be spoken unto them on the following sabbath.

HOMILY ΧΧΧΙ.
Page 429.

Acts xiv. 14, 15.

Which when the Apostles, Barnabas and Paul, heard of,
they rent their clothes, and ran in among the people,
erying out, and saying, Sirs, why do ye these things? We
also are men of like passions with you, and preach unto
you that ye should turn from these vanities unto the living
God, which made heaven, and eurth, and the sea, and all
things that are therein.

ΧΥῚ CONTENTS,

HOMILY XXXII.
Page 442.
Acts xv. 1.
And certain men which came down from Judea taught the

brethren, and said, Except ye be circumcised after the
manner of Moses, ye cannot be saved.

HOMILY XXXIITI.
Page 452.
Acts xv. 13—15.
And afler they had held their peace, James answered, saying,
Men and brethren, hearken unto me: Symeon hath declared
how God at the first did visit the Gentiles, to take vut of

them a people for His name. And to this agree the words
of the prophets.

HOMILY XXXIV.
Page 468.
Acts xv. 35.
Paul also and Barnabas continued in Antioch, teaching

and preaching the word of the Lord, with many others
also.

HOMILY XXXvV.
Page 483.
Acts xvi. 13, 14.

And on the sabbath we went out of the city by a river side,
where prayer was wont to be made; and we sat down,
and spake unto the women which resorted thither. And
a certain woman named lydia, a seller of purple, of the
city of Thyatira, which worshipped God, heard us: whose
heart the Lord opened, thal she atlended unto the things
which were spoken of Paul.

CONTENTS. XVi

HOMILY XXXVI.
Page 492,
Aets xvi; 25, 26.
And at midnight Paul and Silas prayed, and sang praises
unto God: and the prisoners heard them. And suddenly
there was a great earthquake, so that the foundations of

the prison were shaken, and immediately all the doors
were opened, and every one’s bands were loosed.

HOMILY XXXVII.
Page.502.
Acts xvii. 1, 2, 3.

Now when they had passed through Amphipolis and Apollonia,
they came to Thessalonica, where was a synagogue of the
Jews: and Paul, as his manner was, went in unto them,
and three sabbath days reasoned with them out of the
Scriptures, opening and alleging that Christ must needs
have suffered, and risen again from the dead; and that
this Jesus, whom I preach unto you, is Christ.

HOMILY XXXVIII.
Page 512.

Acts xvii. 16, 17.

Now while Paul waited for them at Athens, his spirit was
stirred in him, when he saw the city wholly given to
idolatry. Therefore disputed he in the synagogue with
the Jews, and with the devout persons, and in the market
daily with them that met with him.

ΧΥΠΠ CONTENTS.

HOMILY XXXIX.
Page 528.

Acts xvii, 32—34. xviii. 1.

And when they heard of the resurrection of the dead, some
mocked: and others said, We will hear thee again of this
matter. So Paul departed from among them. Howbeit
certain men clave unto him, and believed: among the
which was Dionysius the Areopagite, and a woman named
Damaris, and others with them. After these things Paul
departed from Athens, and came to Corinth.

HOMILY XL.
Page 540.

Acts xviii. 18.

And Paul after this tarried there yet a good while, and then
took his leave of the brethren, and sailed thence into Syria,
and with him Priscilla and Aquila; having shorn his
head in Cenchrea: for he had a vow.

HOMILY ΧΙ].
Page 552.

Acts xix. 8, 9.

And he went into the synagogue, and spake boldly for the
space of three months, disputing and persuading the things
concerning the kingdom of God. But when divers were
hardened, and believed not, but spake evil of that way
before the multitude, he departed from them, and se-
parated the disciples, disputing daily in the school of one
Tyrannus.

CONTENTS. ΧΙΧ

HOMILY XLIi.
Page 568.
Acts xix. 21—23.

After these things were ended, Paul purposed in the Spirit,
when he had passed through Macedonia and Achaia, to go
to Jerusalem, saying, After I have been there, I must also
see Rome. So he sent into Macedonia two of them that
ministered unto him, Timotheus and Erastus; but he
himself stayed in Asia for a season. And the same time
there arose no small stir about that way.

HOMILY XMM.
Page 581.
Acts xx. 1,

And after the uproar was ceased, Paul called unto him the
disciples, and embraced them, and departed for to go into
Macedonia.

HOMILY XBLIV.
Page 590.
Acts xx. 17—21.

And from Miletus he sent to Ephesus, and called the elders
of the Church. And when they were come to him, he said
unto them, Ye know, from the first day that I came into
Asia, after what manner I have been with you at all
seasons, serving the Lord with all humility of mind, and
with many tears, and temptations, which befell me by the
lying in wait of the Jews: and how I kept back nothing
that was profitable unto you, but have shewed you, and
have taught you publicly, and from house to house,
testifying both to the Jews, and also to the Greeks,
repentance toward God, and faith toward our Lord
Jesus Christ.

ΧΧ CONTENTS.

HOMILY XLV.
Page 602.

Acts xx. 39.

And now, brethren, I commend you to God, and to the
word of His grace, which is able to build you up, and
to give you an inheritance among all them which are
sanctified.

HOMILY XLVI.

Page 614.

Acts xxi. 18, 19.

And the day following, Paul went in with us unto James:
and all the elders were present. And when he had
saluted them, he declared particularly what things God
had among the gentiles by his ministry.

HOMILY XLVII.
Page 624.

Acts xxi. 39, 40.

But Paul said, lam aman which am a Jew of Tarsus, a city
in Cilicia, a citizen of no mean city: and I beseech thee,
suffer me to speak unto the people. And when he had
given him licence, Paul stood on the stairs, and beckoned
with the hand unto the people. And when there was made
a great silence, he spake unto them in the Hebrew tongue,
saying.

CONTENTS. Xxi

HOMILY XLVIII.
Page 635.
Acts xxii. 17—20.

And it came to pass, that, when I was come again to
Jerusalem, even while I prayed in the temple, I was in a
trance ; and saw him saying unto me, Make haste, and
get thee quickly out of Jerusalem: for they will not receive
thy testimony concerning Me. And I said, Lord, they know
that I imprisoned and beat in every synagogue them that
believed on Thee: and when the blood of Thy martyr
Stephen was shed, I also was standing by, and consenting
unto his death, and kept the raiment of them that slew
him.

HOMILY XLIX.
Page 647.
Acts xxill. 6—8.

But when Paul perceived that the one part were Sadducees,
and the other Pharisees, he cried out in the council, Men
and brethren, I am a Pharisee, the son of a Pharisee: of
the hope and resurrection of the dead I am called in
question. And when he had so said, there arose a dis-
sension between the Pharisees and the Sadducees: and
the multitude was divided. For the Sadducees say that
there is no resurrection, neither angel, nor spirit: but the
Pharisees confess both.

HOMILY L.
Page 658.
Acts xxiii. 31, 32, 33.
Then the soldiers, as it was commanded them, took Paul, and
brought him by night to Antipatris. Onthe morrow they
left the horsemen to go with him, and returned to the

castle: who, when they came to Cesarea, and delivered the
epistle to the governor, presented Paul also before him.

ΧΧΙΪ CONTENTS.

HOMILY LI.
Page 671.
Acts xxiv. 22, 23.

And when Felix heard these things, having more perfect
knowledge of that way, he deferred them, and said, When
Lysias the tribune shall come down, I will know the
uttermost of your matter. And he commanded a centurion
to keep Paul, and to let him have liberty, and that he should
JSorbid none of his acquaintance to minister or come unto
him.

EOMITA GEL
Page 684.
Acts:xxx. 23.

And on the morrow, when Agrippa was come, and Bernice,
with great pomp, and was entered into the place of
hearing, with the chief captains, and principal men
of the city, at Festus’ commandment Paul was brought
forth.

HOMILY LIII.
Page 699.
Acts xxvi. 30—82.

And when he had thus spoken, the king rose up, and the
governor, and Bernice, and they that sat with them: and
when they were gone aside, they talked between them-
selves, saying, This man doeth nothing worthy of death
or of bonds. Then said Agrippa unto Festus, This man
might have been set at liberty, if he had not appealed unto
Cesar.

CONTENTS. ΧΧΠΙῚ

HOMILY LIV.
Page 710.
Acts xxvili. 2, 3.

And the barbarous people shewed us no little kindness; for
they kindled a fire, and received us every one, because of
the present rain, and because of the cold. And when Paul
had gathered a bundle of sticks, and laid them on the

Jire, there came a viper out of the heat, and fastened on
his hand.

HOMILY LV.
Page 720.
Acts xxviii. 17—20.

And τὲ came to pass, that after three days Paul called the
chief of the Jews together: and when they were come
together, he said unto them, Men and brethren, though I
have committed nothing against the people, or customs of
our fathers, yet was I delivered prisoner from Jerusalem
into the hands of the Romans. Who, when they had
examined me, would have let me go, because there was no
cause of deathin me. But when the Jews spake against it,
I was constrained to appeal unto Cesar; not that I had
ought to accuse my nation of. For this cause therefore
have I called for you, to see you, and to speak with you ;
because that for the hope of Israel I am bound with this
chain.

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HOMILY ΧΧΙΧΣ,

Actsexim: L6G y 17.

BEHOLD Barnabas giving place to Paul—how should it
be otherwise ’—to him whom he brought from Tarsus; just
as we find John on all occasions giving way to Peter: and
yet Barnabas was more looked up to than Paul: true, but
they had an eye only to the common advantage. Then
Paul stood up, it says;—this* was a custom of the Jews—
and beckoned with his hand. And see how he prepares the
way beforehand for his discourse: having first praised them,
and shewed his great regard for them in the words, ye that
fear God, he so begins his discourse. And he says not, Ye
proselytes, since it was a term of disadvantage’. The God
of this people chose our fathers: and the people—See, he
calls God Himself ¢hety God peculiarly, Who is the common
God of men; and shews how great from the first were His
benefits, just as Stephen does. This they do to teach them,
that now also God has acted after the same custom, in
sending His own Son: as (Christ) Himself (does) in the
parable of the vineyard—And [the people], he says, He Luke20,

a j,e. for one of the congregation to
expound or preach: or perhaps rather,
to preach standing, not sitting, as
Christian Bishops did for their sermons.
We have transposed the comment to its
proper place.— Mod. t. adds, ‘‘ Where-

fore he too in accordance with this dis-
courses to them.”’

Ὁ ὅπερ ἦν συμφορᾶς ὄνομα, in regard
that a proselyte might be deemed in-
ferior to a Jew of genuine descent, ‘‘a
Hebrew of the Hebrews.”

402

Paul’s first recorded discourse.

Hont. exalted when it sojourned in the land of Egypt—and yet the

XXIX. - :
**"*" contrary was the case*: true, but they increased in numbers;

v.22.23. space of forty years.

moreover, the miracles were wrought on their account: and

with an high arm brought He them out of tt.

Of these

things, (the wonders) which were done in Egypt, the prophets

are continually making mention.

And observe, how he

passes over the times of their calamities, and nowhere brings
forward their faults, but only God’s kindness, leaving those

for themselves to think over.

years suffered He their manners in the wilderness.
And when He had destroyed seven nations

the settlement.

And about the time of forty
Then

in the land of Canaan, He divided their land to them by lot.

And the time was long; four hundred and fifty years.

And

after that He gave unto them judges about the space of four

hundred and fifty years, until Samuel the prophet.

Here

he shews that God varied His dispensations towards them

(at divers times).

And afterward they desired a king: and

(still) not a word of their ingratitude, but throughout he

speaks of the kindness of God.

And God gave unio them

Saul the son of Cis, a man of the tribe of Benjamin, by the

And when He had removed him, He

raised up unto them David to be their king: to whom also
He gave testimony, and said, I have found David the son
of Jesse, a man afler Mine own heart, which shall fulfill all

My will.

Of this man’s seed hath God according to His
promise raised unto Israel a Saviour, Jesus.

This was no

small thing that Christ should be from David. Then John
v-24.25, bears witness to this: When John had first preached before
His coming the baptism of repentance to all the people of

Israel.
think ye that 1 am?
cometh one after me, whose

© καὶ μὴν τοὐναντίον γέγονεν. Here
also we have transposed the comment
to the clause to which it belongs. Jn
the Edd. it comes after And with a
high arm, ete. whence Ben. mistaking
its reference says, ‘‘i.e., if I mistake
not, God brought them out of Egypt,
that He might bring them into the
Land of Promise: dt, for their wicked-
ness, the contrary befell; for the greatest

And as John fulfilled his course, he said, Whom
Lam not He.

But, behold, there
shoes of His feet I am not

part of them perished in the wilder-
ness.’’ It plainly refers to ὕψωσεν ---
i. e. how is it said, that He exalted
them in Egypt, where, on the contrary,
they were brought low? This is trae—
but He did exalt them by increasing
them into a great multitude, and by
the miracles which He wrought on
their behalf,

The Jews not to regard themselves as aliens. 403

worthy to loose. And John too not merely bears witness Acts
(to the fact), but (does it in such sort that) when men were noe
bringing the glory to him, he declines it: for it is one thing
(not to affect) an honour which nobody thinks of offering;
and another, to reject it when all men are ready to give it,
and not only to reject it, but to do so with such humility.
Men and brethren, children of the stock of Abraham, and v.26-28.
whosoever among you feareti God, to you ts the word of this
salvation sent. For they that dwell at Jerusalem, and their
rulers, because they knew Him not, nor yet the voices of the
prophets which are read every sabbath-day, they have ful-
filled them in condemning Him. And though they found
no cause of death in Him, yet desired they Pilate that He
should be slain. On all occasions we find them making a
great point of shewing this, that the blessing is peculiarly
theirs, that they may not flee (from Christ), as thinking they
had nothing to do with Him, because they had crucified
Him. Because they knew Him not, he says: so that the
sin was one of ignorance. See how he gently makes an
apology even on behalf of those (crucifiers). And not only
this: but he adds also, that thus it must needs be. And?
how so? [By condemning Him, they fulfilled the voices of
the prophets.| Then again from the Scriptures. And when v-29-31.
they had fulfilled all that was written of Him, they took
Him down from the tree, and laid Him in a sepulchre.
But God raised Him from the dead. And He was seen
many days of them which came up with Him from Galilee
to Jerusalem, who are His witnesses unto the people—that He
rose again. And we declare unto you glad tidings, how that v.32-39.
the promise which was made unto the fathers, God hath
fulfilled the same unto us their children, in that He hath
raised up Jesus again; as it is also written in the second
Psalm, Thou art My Son, this day have I begotten Thee.
And as concerning that He raised Him up from the dead,

4 Kal πόθεν ὅτι ἀνέστη φησι καὶ τὸν λαὸν ὅτι ἀνέστη. The mod. t.
μάρτυρες εἰσιν. Εἶτα πάλιν ἀπὸ τῶν ““Απᾶ that no man may say, And
γραφῶν, followed by νν. 29—37. We whence is this manifest that He
read, καὶ πόθεν; ὅτι |Tas φωνὰς τῶν Yose again? He says that (word),
προφ., κρίναντες τοῦτον ἐπλήρωσαν.) And are His witnesses. Then again
Εἶτα πάλιν ἀπὸ τ. yp. vv. 29—31. He presses them from the Scriptures,
ending, καὶ μάρτυρες αὐτοῦ εἰσιν πρὸς VV. 29—37.”

pear2

Homi.
XG KUL

v.40.41.

Walcebe

404 Arguing alternately from Old and New Testament

now no more to return to corruption, He said on this wise,
I will give you the sure mercies of David. Wherefore he
saith also in another Psalm, Thou shalt not suffer Thine
Holy One to see corruption. For David, after he had served
his own generation by the will of God, fell on sleep, and was
laid unto his fathers, and saw corruption: but He, Whom
God raised again, saw no corruption. Be it known unto
you therefore, men and brethren, that through this Man ts
preached unto you the forgiveness of sins: and by Him all
that believe are justified from all things, from which ye
could not be justified by the law of Moses. Observe* how
Paul here is more vehement in his discourse: we nowhere
find Peter saying this. Then too he adds the terrifying
words: Beware therefore, lest that come upon you, which is
spoken of in the prophets; Behold, ye despisers, and wonder,
and perish: for I work a work in your days, a work which
ye shall in no wise believe, though a man declare it unto
you.

(a) Observe’ how he twines (the thread of) his discourse
(alternately) from things present, from the prophets.
[Thus,] /romé (this man’s) seed according to the promise:—
(c) the name of David was dear to them; well then, is it not
(a thing to be desired) that a son of his, he says, should be
their king?—() then he adduces John: [then] again [the
prophets], where he says, By condemning they fulfilled,
[and again], All that was written: then the Apostles as

and

e€ This comment. which in the Mss.
and Edd. is inserted after v. 37, refers
to the following verses 38. 39. i. 6. to
what is there said of the insufficiency
of the Law for justification: we have
therefore transposed it.

f Jn the old text the parts lie in the
order here shewn by the letters a, ὦ,
ἕο. The confusion may be explained
by the scribe’s copying in the wrong
order from the four pages of his tablets:
viz. in the first place, in the order
1, 3, 2,4: then 2, 4, 1, 3: and lastly,
2,1. In the modern text, a different
arrangement is attempted by which all
is thrown into worse confusion. Thus
it was not perceived that Chrys. having
in a cursory way read through vv. 24—
41. begins his exposition in detail with
the remark of the Apostle’s passing

repassing from the Old to the
New Test. and wice versa, viz. al-
leging first the Promise, then John,
then the Prophets, then the Apostles,
then David and Isaiah, vv. 24—34:
then comments upon the matters con-
tained in these and the following
verses, and then as usual goes over
the whole again in a second expo-
sition. Now the innovator makes the
recapitulation begin immediately after
(a), commencing it at v. 26. and col-
lecting the comments in this order:
vv. 26—32: vv. 24—36: wv. 17—41.

& ‘The transposition of the part (6),
makes this read in the Mss. and Edd.
as if it were parallel with amd τῶν
παρόντων (i.e. New Testament facts),
ἀπὸ τῶν Προφητῶν (Old Testament
testimonies).

he makes each confirm the other. 405

witnesses of the Resurrection: then David bearing witness. Acrs
For neither the Old (Testament proofs) seemed so cogent ican
when taken by themselves as they are in this way, nor yet
the latter testimonies apart from the former: wherefore he
makes them mutually confirm each other. [Men and bre- v.26.
thren, etc.] For since they were possessed by fear, as
having slain Him, and conscience made them aliens, (the
Apostles) discourse not with them as unto Christicides,
neither as putting into their hands a good which was not
theirs, but one peculiarly their own. (d) [For they that
dwell at Jerusalem, and their rulers: as much as to say,

not ye, but they:] and again, [apologising even for those,]
Because they knew Him not, and the voices of the Prophets
which are read every sabbath-day, in condemning Him, they
Julfilied them. A great charge it is against them that they
continually hearing heeded not. But no marvel: for what

was said above concerning Egypt and the wilderness, was
enough to shew their ingratitude. And observe how this
Apostle also, as one moved by the Spirit Himself*, con-
tinually preaches the Passion, the Burial. (y) Having
taken Him down from the tree. Observe, what a great
point they make of this. He speaks of the manner of

His death. Moreover they bring Pilate (conspicuously)
forward, that (the fact of) the Passion may be proved by

the mention of the tribunal (by which He was condemned),

but at the same time, for the greater impeachment of those

(His crucifiers), seeing they delivered Him up to an alien.

And he does not say, They made a complaint? (against Him), 1 ἐνέτυ-

but, They desired, though having found no cause of death paiadond
{in Him), that He should be slain. (e) Who appeared, he χάνω

says, for many days to them that came up with Him from *™

Galilee to Jerusalem. Instead of! * * [he says, Who are
His witnesses unto the people, to wit,] The men which came
up with Him from Galilee to Jerusalem. 'Then he produces

b j. 6, Though not one of the original
witnesses, v. 31. yet, being one who
has heen moved or raised up, Kkexw7-
μένον, by the Spirit of Christ Himself,
he preaches as they did, insisting much
on the Passion, ete.

i Apr) τοῦ, Οἱ ἄνδρες of συναναβάντες

k.T.A. Perhaps the sense may be sup-
plied thus: ᾿Αντὶ τοῦ, Οὗ πάντες ἡμεῖς
ἐσμεν μάρτυρες, ii. 32. οὗ ἡμεῖς μάρτ.
ἐσμεν, iii. 15. Τηβίοδα of saying as
Peter does, ‘* Whereof we are wit-
nesses.”

ΗΟΜΊΠ,.

XXIX.

ch. vii.

y. 16-21.

v. 22.

ch. 2,
59:

ν. 23-25,

406 How his discourse differs from Stephen’s.

David and Esaias bearing witness. The faithful (mercies),
the abiding (mercies), those which never perish. (4) Paul
loved them exceedingly. And observe, he does not enlarge
on the ingratitude of the fathers, but puts before them what
they must fear. For Stephen indeed with good reason does
this, seeing he was about to be put to death, not teaching
them ; and shewing them, that the Law is even now on
the point of being abolished: but not so, Paul; he does
but threaten and put them in fear. (7) And he does not
dwell long on these“, as taking it for granted that the word
is of course believed; nor enlarge upon the greatness of
their punishment, and assail that which they affectionately
love, by shewing the Law about to be cast out: but dwells
upon that which is for their good, (telling them) that great
shall be the blessings for them being obedient, and great the
evils being disobedient.

But let us look over again what has been said. [Ye men
of Israel, etc.| The Promise then, he says, the fathers
received; ye, the reality. (7) And observe, he nowhere
mentions right deeds of theirs, but (only) benefits on God’s
part: He chose: Exalted: Suffered their manners: these
aré no matters of praise to them: They asked, He gave.
But David he does praise, (and him) only, because from
him the Christ was to come. [J have found David, the son
of Jesse, a man after Mine own heart, which shall fulfil all
My will.) (ὃ Observe also, it is with praise (that he says
of him), David after that he had served the will of God:
just as Peter—sceing it was then the beginning of the Gospel
making mention of him, said, Le¢ ἐΐ be permitted me to speak
freely of the patriarch David. Also, he does not say, Died,
but, was added to his fathers. (k) [Of this man’s seed, etc.]
When John, he says, had first preached before His entry—

K Kal οὐκ ἐγχρονίζει τούτοις, as in
the recapitulation on v. 40. 41. καὶ
ὅρα, τραχὺ by πῶς ὑποτέμνεται. Hence
it is clear that τούτοις refers not to
‘“ the sure mercies of David,” as in
Mss. and Edd. (end of e), but to the
threats and terrors (end of Δ). Below,
for ἀλλ᾽ ἐπιτείνει τὴν κόλασιν the sense
of ἐπιτείνει (not as Ben. minatur, but
intentat, ‘makes much of, aggravates,
dwells upon the greatness of’), and the

whole scope of the passage, require us
to read οὐδὲ. Then, καὶ μετέρχεται
with the negative extending to the
whole clause, ‘‘ and (like Stephen) as-
sail that which is dear to them, (viz.
their preeminence as Jews,) by shew-
ing the Law on the point of being
cast out:’’ then, ἀλλὰ (so we restore

for καὶ) τῷ συμφ. erdiatp., but dwells,
&e.

Without the Resurrection, all would have failed. 407

by entry he means the Incarnation—the baptism of repent- Acrs
ance to all the people Israel. Thus also John, writing bis jae
Gospel, continually has recourse to him: for his name was” _
much thought of in all parts of the world. And observe,
he does not say it [Of this man’s seed, etc.] from himself,
but brings John’s testimony.

Men and brethren, children of the stock ef Abrahan— v. 26.
he also calls them after their father—znfo you was the word
of this salvation sent. Here the expression, Unto you, does
not mean, Unto (you) Jews, but it gives them a right to
sever themselves from those who dared that murder. And
what he adds, shews this plainly. or, he says, they thatv. 27.
dwell at Jerusalem, because they knew Him not. And how,
you will say, could they be ignorant, with John to tell them?
What marvel, seeing they were so, with the Prophets con-
tinually crying aloud tothem? Then follows another charge:
And having found no cause of death in Him: in whichy, 38.
ignorance had nothing to do. For let us put the case, that
they did not hold Him to be the Christ: why did they also
kill Him? And they desired of Pilate, he says, that He
should be slain. And when they had fulfilled all that was v.29.
written of Him. Observe what a point he makes of shewing [3.]
that the (whole) thing was a (Divine) Dispensation. See’,
by saying what did they persuade men? (By telling them)
that He was crucified? Why, what could be less persuasive
than this? That He was buried—by them to whom it was
promised that He should be salvation? that He who was
buried forgives sins, yea, more than the Law (has power to
do)? And (observe), he does not say, From which ye would
not, but, from which ye could not be justified by the Law ν. 39.
of Moses. Every one, he says: be who he may. For those
(ordinances) are of no use, unless there be some benefit
(accruing therefrom). This is why he brings in forgiveness

1 Edd. “2But Jet us hear τί καὶ The scope of the whole passage (which
λέγοντες οἱ ᾿Απόστ. ἔπεισαν, ὅτι ἐσταυ- is obscure in the original) is, the su-
ρώθη, by saying what, by what an- preme importance of the article of the
nouncement, the Apostles persuaded MResurrection, Leave that out, and
(men) that He was crucified.” For see what the preaching of the Apostles
τί τούτου am. B. has τὸ τ. ἀ. “f (yea), would have been; how it would have
what is more incredible still.” Both been received.
clauses must be read interrogatively.

Homi..
Re ῸΣ

τ. 41.

408 Remission of sins by Christ.

later: and shews it to be greater, when, the thing being
(otherwise) impossible, yet this is effected. Who are His
witnesses, he says, unto the people—the people that slew
Him. Who would never have been so, were they not
strengthened by a Divine Power: for they would never have
borne such witness to blood-thirsty men, to the very persons
that killed Him. [But, He hath raised up Jesus again: |
This day, he says, I have begotten thee. Aye, upon this the
rest follows of course. Why did he not allege some text by
which they would be persuaded that forgiveness of sins is by
Him: Because the great point with them was to shew, in
the first place, that He was risen: this being acknowledged,
the other was unquestionable. Through this man, nay more,
by Him, ts remission of sins. And besides, he wished to
bring them to a longing desire of this great thing. Well
then, His death was not dereliction, but fulfilling of Pro-
phecy.—For the rest, he puts them in mind of historical
facts, wherein they through ignorance suffered evils without
number. And this he hints in the conclusion, saying, Look,
ye despisers, and behold. And observe how, this being
harsh, he cuts it short. Let not that, he says, come upon
you, which was spoken for the others, that I work a work
which ye shall in no wise believe, though one declare it unto
you. Marvel not that it seems incredible: this very thing
was foretold from the first—(that it would not be believed).
Behold, ye despisers, as regards those who disbelieve in the
Resurrection.

This too might with reason be said to us™: [ Behold, ye
despisers.| For the Church indeed is in very evil case,
although ye think her affairs to be in peace. For the
mischief of it is, that while we labour under so many evils,
we do not even know that we have any. ‘ What sayest thou?
We are in possession of our Churches, our Church-property,
and all the rest, the services are held, the congregation
comes to Church every day”. True, but one is not to judge
of the state of a Church from these things. From what
then? Whether there be piety, whether we return home

m We have transposed this clause " Mod. t. needlessly adds, Kal κατα
from before, ‘‘ Behold, etc,” preced- φρονοῦμεν; ““ And do we make light of
ing. these things?”

The Church's true prosperity. 409

with profit each day, whether reaping some fruit, be it much Acts
or little, whether we do it not merely of routine and! for the ie
formal acquittance of a duty. Who has become a better man Τάφος
by attending (daily) service for a whole month? That is the Bie
point: otherwise the very thing which seems to bespeak a
flourishing condition (of the Church), does in fact bespeak an
ill-condition, when all this is done, and nothing comes of it.
Would to God (that were all), that nothing comes of it: but
indeed, as things are, it turns out even for the worse. What

fruit do ye get from your services? Surely if you were
getting any profit by them, ye ought to have been long
leading the life of true? wisdom, with so many Prophets? ris
twice in every week discoursing to you, so many Apostles, oe
and Evangelists, all setting forth the doctrines of salvation,

and placing before you with much exactness that which can

form the character aright. The soldier by going to his drill,
becomes more perfect in his tactics: the wrestler by fre-
quenting the gymnastic ground becomes more skilful in
wrestling: the physician by attending on his teacher be-
comes more accurate, and knows more, and learns more:

and thou—what hast thou gained? I speak not to those

who have been members of the Church only a year, but

to those who from their earliest age have been attending

the services. Think you that to be religious is to be®? παρα-
constant in Church-going? ‘This is nothing, unless we reap ae
some fruit for ourselves: if (from the gathering together in dé
Church) we do not gather‘ something for ourselves, it were ὁ συνά-
better to remain at home. For our forefathers built the 7"”
Churches for us, not just to bring us together from our private
houses and shew us one to another: since this could have

been done also in a market-place, and in baths, and in a
public procession:—but to bring together learners and
teachers, and make the one better by means of the other.
With us it has all become mere customary routine, and
formal discharge of a duty: a thing we are used to; that is

all. Easter comes, and then great the stir, great the hubbub,

and crowding of—I had rather not call them human beings,

for their behaviour is not commonly human. Easter goes,

the tumult abates, but then the quiet which succeeds is
again fruitless of good. ‘ Vigils, and holy hymn-singing.—

HomIL.
X XIX.

[4]
Matt. 7,
21.

410 Church services are for spiritual improvement :

And what is got by these? Nay, it is all the worse. Many
do so merely out of vanity. Think how sick at heart it must
make me, to see it all like (so much water) poured into a
cask with holes in it! But ye will assuredly say to me,
We know the Scriptures. And what of that? If ye ex-
emplify the Scriptures by your works, that is the gain, that
the profit. The Church is a dyer’s vat: if time after time
perpetually ye go hence without receiving any dye, what is
the use of coming here continually? Why, the mischief is
all the greater. Who (of you) has added ought to the
customary practices he received from his fathers? For
example: such an one has a custom of observing the
memorial of his mother, or his wife, or his child: this he
does whether he be told or whether he be not told by us,
drawn to it by force of habit and conscience. Does this
displease thee, you ask? God forbid: on the contrary,
I am glad of it with all my heart: only, I would wish
that he had gained some fruit also from our discoursing,
and that the effect which habit has, were also the effect
as regards us° (your teachers)—the superinducing of another
habit. Else why do I weary myself in vain, and talk use-
lessly, if ve are to remain in the same state, if the Church
services work no good in you? Nay, you will say, we pray.
And what of that? Not every one that saith unto Me, Lord,
Lord, shall enter into the Kingdom of heaven; but he that
doeth the will of My Father which is in heaven. Many
a time have I determined to hold my peace, seeing no
benefit accruing to you from my words; or perhaps there
does accrue some, but I, through insatiableness and strong
desire, am affected in the same way as those that are mad
after riches. For just as they, however much they may
get, think they have nothing; so I, because I ardently
desire your salvation, until I see you to have made good
progress, think nothing done, because of my exceeding
eager desire that you should arrive at the very summit.
I would that this were the case, and that my eagerness were

° Τοῦτο καὶ ἐφ᾽ ἡμῶν γενέσθαι, éré- the meaning is, ‘ where habit works,
ραν ἐπεισαχθῆναι συνήθειαν. Morel. this is the effect (in the case οἵ
Ben. ἀφ᾽ ἡμῶν, ‘‘ By our means,’ idque habit): 1 wish it were so in the case

unum probandum, Ed. Par. but ἐφ᾽ of us (where we work).”
ἡμῶν is not as he renders it, in nobis;

worse than useless, when this does not follow. 411

in fault, not your sloth: but I fear I conjecture but too Acrs
rightly. For ye must needs be persuaded, that if any ane
benefit had arisen in all this length of time, we ought ere
now to have done speaking. In such case, there were no
need to you of words, since both in those already spoken
there had been enough said for you”, and you would be
yourselves able to correct others. But the fact, that there

is still a necessity of cur discoursing to you, only shews,

that matters with you are not in a state of high perfection.
Then what would we have to be brought about? for one
must not merely find fault. I beseech and eutreat you not

to think it enough to have invaded! the Church, but that

ye also withdraw hence, having taken somewhat, some
medicine, for the curing of your own maladies: and,

not from us, at any rate from the Scriptures, ye have

the remedies suitable for each. For instance, is any pas-
sionate? Let him attend to the Scripture-readings, and

he will of a surety find such either in history or ex-
hortation. In exhortation, when it is said, The seay of Ecclus.
his fury is his destruction; and, A passionate man is not ae

Ῥίον],
seemly; and such like: and again, A man full of words.

shall not prosper; and Christ again, He that is angry iC. “Ὁ
with his brother without a cause; and again the Prophet, Mt. 5
Be ye angry, and sin not; and, Cursed be their anger, for Ps. 4, 4.
tt was fierce. And in histes, as when thou hearest of 7 49,
Pharaoh filled with much wrath, and the Assyrian. Again,
is any one taken captive by love of money? let him hear,
that There is not a more wicked thing than a covetous man: Ecclus.
Jor this man setteth even his own soul for sale; and how
Christ saith, Ye cannot serve God and mammon; and the Matt. 6,
Apostle, that the love of money is the root of all evil; and 1 Tim.6,
the Prophet, Jf riches flow in, set not your heart upon 10. .
them; and many other like sayings. And from the histories 10, ;
thou hearest of Gehazi, Judas, the chief scribes, and that Exod.
gifis blind the eyes of the wise. Is another proud? Le haa
16, 19.

P Mod. t. ‘‘ Having been so suffi- ἀλλ᾽ ὅπως τι καὶ λαβόντες ἀναχωρῆτε.
ciently spoken, that ye are able to (Above we had the phrase παραβάλλειν
correct others, εἴγε ἀπόντων ὠφέλειά τῇ συνάξει.) Here the metaphor is
τις ὑμῖν προσεγίνετο, since in their taken from an invading army. So
absence some benefit accrued to you.” below, p. 414. μὴ ἐμβάλῃς eis ἀγοράν.

4 ὅπως eis Ἐκκλησίαν ἐμβάλητε,

412 The Scriptures a storehouse of moral medicines.

Homit. him hear, that God resisteth the proud; and, Pride is the
Jaan beginning of sin; and, Every one that hath a high heart,
4,6. ts impure before the Lord. And in the histories, the devil,
Teri aud all the rest. In a word, since it is impossible to
Prov. recount all, let each choose out from the Divine Scriptures
16,5. the remedies for his own hurts. So wash out, if not the
whole at once, a part at any rate, part to-day, and part
to-morrow, and then the whole. And with regard to repent-
ance too, and confession, and almsgiving, and justice also,
and temperance, and all other things, thou wilt find many
1Cor.10,examples. or all these things, says the Apostle, were
Me written for our admonition. If then Scripture in all its
discoursing is for our admonition, let us attend to it as we
ought. Why do we deceive ourselves in vain? I fear it
Ps.77, may be said of us also, that owr days have fallen short in
ex vanity, and our years with haste. Who from hearing us
has given up the theatres? Who has given up his covetous-
ness? Who has become more ready for almsgiving? I would
wish to know this, not for the sake of vain-glory, but that
I may be inspirited to more zeal, seeing the fruit of my
labours to be clearly evident. But as things now are, how
shall I put my hand to the work, when I see that for all the
rain of doctrine pouring down upon you shower after shower,
still our crops remain at the same measure, and the plants
have waxed none the higher? Anon the time of threshing
is at hand, (and) He with the fan. I fear me, lest it be all
stubble: I fear, lest we be all cast into the furnace. The
summer is past, the winter is come: we sit, both young
and old, taken captive by our own evil passions. Tell not
me, I do not commit fornication: for what art thou the
better, if though thou be no fornicator thou art covetous?
It matters not to the sparrow caught in the snare that he
is not held tight in every part, but only by the foot: he
is a lost bird for all that; in the snare he is, and it profits
him not that he has his wings free, so long as his foot is
held tight. Just so, thou art caught, not by fornication,
but by love of money: but caught thou art nevertheless ;
and the point is, not how thou art caught, but that thou
art caught. Let not the young man say, I am no money-
lover: well, but perchance thou art a fornicator: and

Each passion has its age, not all attack at once. 413

then again what art thou the better? For the fact is, it Acrs
is not possible for all the passions to set upon us at one and ere
the same time of life: they are divided and marked off, and
that, through the mercy of God, that they may not by assail-

ing us all at once become insuperable, and so our wrestling

with them be made more difficult. What wretched inertness

it shews, not to be able to conquer our passions even when
taken one by one, but to be defeated at each several period

of our life, and to take credit to ourselves for those which

(let us alone) not in consequence of our own hearty endeavours,

but merely because, by reason of the time of life, they are
dormant? Look at the chariot-drivers, do you not see how
exceedingly careful and strict they are with themselves in

their training-practice, their labours, their diet, and all the

rest, that they may not be thrown down from their chariots,

and dragged along (by the reins)’—See what a thing art is.
Often even a strong man cannot master a single horse: but

a mere boy who has learnt the art shall often take the pair

in hand, and with ease lead them and drive them where he

will. Nay, in India it is said that a huge monster of an
elephant shall yield to a stripling of fifteen, who manages

him with the utmost ease. To what purpose have I said all

this? To shew that, if by dint of study and practice we

can throttle into submission’ even elephants and wild horses, ! ἄγχο-
much more the passions within us. Whence is it that through-“*”
out life we continually fail (in every encounter)? We have
never practised this art: never in a time of leisure when
there is no contest, talked over with ourselves what shall be
useful for us. We are never to be seen in our place on the
chariot, until the time for the contest is actually come.
Hence the ridiculous figure we make there. Have I not
often said, Let us practise ourselves upon those of our own
family before the time of trial? With our® servants at home? παῖδας.
we are often exasperated, let us there quell our anger, that

in our intercourse with our friends we may come to have it
easily under control. And so, in the case of all the other
passions, if we practised ourselves beforehand, we should

not make a ridiculous figure in the contests themselves.

But now we have our implements and our exercises and our
trainings for other things, for arts and feats of the palzstra,

ἩΌΜΠΤΙΠ..
x ATER.

! κατεπ-
άδειν.

2 Μὴ
ἐμβάλῃς
εἰς ἀγο-
ράν.

4]4 Want of practice, the cause of failure.

but for virtue nothing of the sort. The husbandman would
not venture to meddle with a vine, unless he had first
been practised in the culture of it: nor the pilot to sit by
the belm, unless he had first practised himself well at it:
but we, in all respects unpractised, wish for the first
prizes! It were good to be silent, good to have no com-
munication with any man in act or word, until we were
able to charm! the wild beast that is within us. (The wild
beast, I say:) for indeed is it not worse than the attack
of any wild beast, when wrath and lust make war upon us?
Beware? of invading the market-place with these beasts,
until thou have got the muzzle well upon their mouths,
until thou have tamed and made them tractable. Those
who lead about their tame lions in the market-place, do you
not see what a gain they make of it, what admiration they
get, because in the irrational beast they have succeeded in
producing such tameness—but, should the lion suddenly
take a savage fit, how he scares all the people out of the
market-place, and then both the man that leads him about
is himself in danger, and if there be loss of life to others, it
is his doing? Well then, do thou also first tame thy lion,
and so lead him about, not for the purpose of receiving
money, but that thou mayest acquire a gain, to which there
is none equal. For there is nothing equal to gentleness,
which both to those that possess it, and to those who are
its objects, is exceeding useful. This then let us follow
after, that having kept in the way of virtue, and with all
diligence finished our course therein, we may be enabled to
attain unto the good things eternal, through the grace and
mercy of our Lord Jesus Christ, with Whom to the Father
and the Holy Ghost together be glory, might, honour, now
and ever, world without end. Amen.

EL Oe Mi Wie Yoo Xe.

ACTS xiii. 42.

And as they were going out', they besought that these words’ text

might be spoken unto them on the following sabbath. omar

the syn.
Do you mark Paul’s wisdom? He not only gained admi- ae
ration at the time, but put into them a longing desire for a theGen-
second hearing, while? in what he said he dropt some seeds eae
as it were, and forbore to solve (the questions raised), or to τινα
follow out the subject to its conclusion, his plan being ἴο κα μον
interest them and engage their good-will to himself*, and
not make (people) listless and indifferent by casting all at
once into the minds of those (who first heard him). He
told them the fact, that through this Man is remission of
sins announced unto you, but the how, he did not declare.
And when the congregation was broken up, many of thev- 43.
Jews and worshipping proselytes followed Paul and Bar-
nabas—after this point he puts Paul first’—eho, speaking
unto them, persuaded them to continue tn the grace of God.
Do you observe the eagerness, how great it is? They
followed them, it says. Why did they not baptize them
immediately? It was not the proper time: there was need

to persuade them in order to their stedfast abiding therein.

once to those, the consequence would

8 Mss. and Edd. ἀπάρτισαι καὶ
have been χαυνοτέρους ἐργάσασθαι,

οἰκειῶσαι ἑαυτῷ. The Catena has

preserved the true reading ἀναρτῆσαι,
in the sense, to make them hang upon
(him for further communications).—
Below, τῷ πάντα ἀθρόον εἰς τὰς ἐκείνων
ῥῖψαι ψυχάς, the ἐκείνων distinguishes
the first hearers from the people
generally: if he had spoken all at

not that nearly the whole city should
assemble on the following sabbath.

b Edd. from E. Ἐς, αὐτὸς ἑαυτοῦ in-
stead of τοῦ Παυλοῦ. We have restored
the comments to their proper clauses
in the Scripture text.

116 How the Jews sent the Gospel away to the Gentiles.

Homi. And the next sabbath day came almost the whole city together

XXX.

v. 44.
vy. 45.

eh. 11,4

to hear the word of God. But when the Jews saw the
multitudes, they were filled with envy, and contradicted
the things spoken by Paul, contradicting and blaspheming.
See malice wounded in wounding others: this made the
Apostles more conspicuous—the coutradiction which those
offered. In the first instance then they of their own accord
besought them to speak: [and now they opposed them]
contradicting, it says, and blaspheming. O recklessness!
Then Paul and Barnabas waxed bold, and said, It was
necessary that the word of God should first have been spoken
to you: but seeing ye pul it from you, and judge yourselves
unworthy of everlasting life, lo, we turn to the Gentiles.
Do you mark how by their contentious behaviour they the
more extended the preaching, and (how the Apostles here)
gave themselves the more to the Gentiles, having (by this
very thing) pleaded their justification, and made themselves
clear of all blame with their own people (at Jerusalem)?
(c) See* how by their envy they bring about great things,
other (than they looked for): they brought it about that the
Apostles spake out boldly, and came to the Gentiles! For
this is why he says, And speaking out boldly, Paul and
Barnabas said. They were to go out to the Gentiles: but
.observe the boldness coming with measure ὁ: for if Peter
pleaded in his justification, much more these needed a plea,
none having called them there. But by saying [To you]
Jirst, he shewed that to those also it was their duty (to
preach), and in saying Necessary, he shewed that it was
necessary to be preached to them also. But since ye turn
away from it—he does not say, ‘ Woe unto you,’ and, ‘ Ye
are punished,’ but, We turn unto the Gentiles. With great
gentleness is the boldness fraught! (a) Also he does not
say, ‘Ye are unworthy,’ but, Have judged yourselves un-

© The order of the exposition in the t., μέτρῳ. If this be not corrupt, it
Mss. and Edd. marked by the letters may be explained by the clause at the
a, ὦ, ete. is much confused, but not end of ὁ, πολλῆς ἐπιεικείας mapp.
irremediably. The matter falls into γέμουσα, but then the connexion with
suitahle connexion, when the parts are the following εἰ yap Πέτρος κ. τ. A.
taken in the order c, a, d, ἢ. is obscure. Perhaps from A. we may

d ἀλλ᾽ ὅρα τὴν παῤῥησίαν μετὰ μέτρου restore μετὰ τὸ Πέτρου: ‘ the boldness
γινομένην. A, μετὰ τὸ μέτρου. Mod. coming to them afterthe affair of Peter.”

The Jews, enraged by the faith of the Gentiles, 417

worthy. Lo, we turn unto the Gentiles. For so hath the Acts
Lord commanded us, saying, I have sent thee to be a light es
of the Gentiles, that thow shouldest be for salvation unto v.47, —
the ends of the earth. For that the Gentiles might not be

hurt at hearing this, as‘ if the case were so that, had the

Jews been in earnest, they themselves would not have obtained

the blessings, therefore he brings in the prophecy, saying,

A light of the Gentiles, and, for salvation unto the ends of

the earth. And hearing (this) the Gentiles—this, while ity. 48,
was more cheering to them, seeing the case was this, that
whereas those were of right to hear first, they themselves enjoy

the blessing, was at the same time more stinging to those—

and the Gentiles, it says, hearing (this) were glad, and glori-

fied the word of the Lord: and believed, as many as were
ordained unto eternal life: i.e. set apart for God. Observe

how he shews the speediness of the benefit: And they. 49.
word of the Lord was borne through all the region, [διεφέ-

gsto,] finstead of διεκομίξετο, ‘ was carried or conveyed
through (11). (d) But the Jews stirred up the devout andy. 50.
honourable women, and the chief men of the city, and
raised persecution against Paul and Barnabas, and ex-
pelled them out of their coasts. [The devout women,]

(0) *instead of, [the proselyte-women.] They did not stop

at envy, but added deeds also. (e) Do you see what

they effected by their opposing the preaching? to what
dishonour they brought these (honourable women)? But v.51.
they shook off the dust of their feet against them, and came

unto Iconium. Here now they used that terrible sign
which Christ enjoined, If any receive you not, shake off Mat.10,
the dust from your feet: but these did it upon no light Mark 6,
ground, but because they were driven away by them. This!1.

Α. Β.)τυγχάνοντα τῶν ἀγαθῶν.

ἢ διεφέρετο, was published, E. V.
διαφέρειν ἀγγελίας, ‘ to bear tidings,’
and διαφέρεται ὃ λόγος, " the saying is
bruited,’ are classical, but perhaps the
expression was not familiar to Chry-
sostom’s hearers.

8 ᾿Αντὶ τοῦ, οὐκ ἔστησαν μεχρὶ τοῦ
ζλου. Asin the Mss. this clause follows
that at the end of 2, ἀντὶ τοῦ, diexoul Cero,
the ἀντὶ τοῦ may be only an accidental

the Mss. have ὅρα πάλιν πῶς (om. A,
C. Cat.) διωκόμενοι, and then, πῶς
(C. Cat.) ἕτερα κατασκ. (beginning
ofc.) The former clause, as the con-
clusion of 6, may be completed with
“‘they extend the preaching,” or the
like. But probably διωκόμενοι is due
to the scribes, who seem to have under-
stood by ζήλου here the zeal of the
Apostles, not the envy of the Jews,
v. 45.

418 stir up the Gentiles to violence.

Homit.was no hurt to the disciples; on the contrary, they the
= more continued in the word: And the disciples were filled
with joy, and with the Holy Ghost: for the suffering of the
teacher does not check his boldness, but makes the disciple
more courageous.

And it came to pass in Iconium, that they went both
together into the synagogue of the Jews. Again they entered
into the synagogues. See how far they were from be-
coming more timid! MHaving said, We turn unto the
Gentiles, nevertheless" (by going into the synagogues) they
superabundantly fortify their own justification (with their
Jewish brethren). So that, it says, a great multitude both
of Jews and Greeks believed. For it is likely they dis-
coursed as to Greeks also. But the unbelieving Jews
stirred up the Gentiles, and made their minds evil affected
against the brethren. ‘Together (with themselves) now they
took to stirring up the Gentiles too, as not being themselves
sufficient. Then why did the Apostles not go forth thence?
Why, they were not driven away, only attacked. Long
lime therefore abode they speaking boldly in the Lord,
which gave testimony unto the word of His grace, and
granted signs and wonders to be done by their hands. This
caused their boldness: or rather, of their boldness indeed
their own hearty good-will was the cause—therefore it is that
for a long while they work no signs—while the conversion of
the hearers was (the effect) of the signs‘, though their boldness
also contributed somewhat. But the multitude of the city was
divided: and part held with the Jews, and part with the
Apostles. No small matter this dividing. And this was what the
Mat.10, Lord said: 7 am not come to bring peace, but a sword. And
er when there was an assault made both of the Gentiles, and also

of the Jews with their rulers, to use them despitefully, and to

ch. 14,1.

Ve 2.

2 τὰν

v. 4.

selves to say to their brethren at Jeru-
salem, We did not seek the Gentiles,
until repulsed by the Jews. :

_ | τῶν σημείων ἦν. A. has σημεῖον
ἦν. In the preceding clause, C., μεχρὶ
πολλοῦ σημεῖα ποιοῦσι, the rest ov

h ἐκ πολλῆς περιουσίας ὕμως ἄναι-
ροῦσιν αὐτῶν τὴν ἀπολογίαν. The
sense is evidently as above, but ἀναιρ.
will hardly bear this meaning, and
perhaps was substituted for some other
word by the copyist, who took it to

mean, ‘‘ They leave the Jews no ex-
cuse.”’—The connexion is, It was not
because they were less bold than when
they said, We turn unto the Gentiles,
that they still went to the Jews first:
but ew abundanti they enable them-

ποιοῦσι. The antithesis τὴν μὲν (om. A.)
mappnolay....7d δὲ πιστεῦσαι must be
rendered as above: not as Ben. immo
fiduciam addebat ipsorum alacritas....
Quod autem auditores crederent tnter
signa reputandum.

Faith and healing of the lame man αὐ Lystra. 419

stone them, they were ware of it, and fled unto Lystra and Acts
Derbe, cities of Lycaonia, and unto the region that leth hid:
round about: and there they preached the Gospel. Again, [2.7
as if they purposely wished to extend the preaching after it

was increased, they once more send them out. See on all
occasions the persecutions working great good, and defeating

the persecutors, and making the persecuted illustrious. For
having come to Lystra, he works a great miracle, by raising

the lame man*. And there sat a certain man at Lystra, v.38. 9.
empotent in his feet, being a cripple from his mother’s
womb, who never had walked: the same heard Paul speak :

who stedfastly beholding him, and perceiving that he had
Jaith to be healed, said with a loud voice—why with a loud
voice? that the multitudes should believe—Stand upright

on thy feet. But observe, he gave heed, it says, to the
things spoken by Paul’. Do you mark 'the elevation of the ' φιλοσο-
man’s mind? He was nothing *defeated by his lameness fe
for earnestness of hearing. Who fixing his eyes upon him, βλάβη.
and perceiving, it says, that he had faith to be made whole.

He was already predisposed in purpose of mind™. And

yet in the case of the others, it was the reverse: for first
receiving healing in their bodies, they were then taken in
hand for cure of their souls, but this man not so. It seems

to me, that Paul saw into his soul. And he leaped, it says, v. 10.
and walked. It was a proof of his perfect cure, the leaping.

And when the people saw what Paul had done, they lifted v.11-13.
up their voices, saying in the speech of Lycaonia, The gods

are come down to us in the likeness of men. And they
called Barnabas, Jupiter; and Paul, Mercurius, because

he was the chief speaker. Then the priest of Jupiter,
which was before their city, brought oxen and garlands
unto the gates, and would have done sacrifice with the
people. But this purpose was not yet manifest, for they

« Here all the Mss. have καὶ μεγάλῃ
τῇ φωνῇ, (to which mod. t. adds καὶ
πῶς, ἄκουε.) then the text 8, 9, 10,
followed by Διὰ τί, wey. τῇ p. and so
all the Edd. But in fact that clause
is only the reporter’s abbreviation of the
Scripture text, καὶ [ἐν Avotpois.... to]
μεγάλῃ τῇ porn, followed by its comment.

1 Mod. t. adds, τοῦτο γάρ ἐστι Td

ἥκουσεν.--- Below, παρεβλάβη is an ex-
pression taken from the foot-race: this
was a race in which his lameness was
no hindrance.

m Ἤδη @kelwro τὴν προαίρεσιν.
Strangely rendered by Erasmus, Jam
preelectione assumptus familiariter
erat, and Ben. Jam preelectionem in
familiaritatem assumserat,

Ee2

430 The saints refuse glory of men.

Homit, spake in their own tongue, saying, Zhe gods in the likeness
ἘΞ of men are come down to us: therefore the Apostles said
nothing to them as yet. But when they saw the garlands,
v.14.15.then they went out, and rent their garments. Which when
the Apostles, Barnabas and Paul, heard of, they rent their
clothes, and ran in among the people, crying out, and
saying, Sirs, why do ye these things? We also are men
of like passions with you. See how on all occasions they
are clean from the lust of glory, not énly not coveting, but
even repudiating it when offered: just as Peter also said,
ch.3,12. Why gaze ye on us, as though by our own power or holiness
we had made him to walk? so these also say the same.
Gen.40,And Joseph also said of the dreams, Js not their inter-
ἫΝ ο, pretation of God? And Daniel in like manner, And to me
30, also, not through the wisdom that is in me was it revealed.
2Cor.2, And Paul everywhere says this, as when he says, And 707
16; 3, these things who is sufficient? Not that we are sufficient of
ourselves to think (aught) as of ourselves, but our sufficiency
is of God.—But let us look over again what has been said.

Recapi- [And when they were gone out, etc.| Not merely were
tev the multitudes drawn to them, but how? they besought to
have the same words spoken to them again, and by their
v.43. actions they shewed their earnestness. [Now when the
congregation, etc.| See the Apostles on all occasions ex-
horting, not merely accepting men, nor courting them, but,
speaking unto them, it says, they persuaded them to con-
v.45, linue in the grace of God. [But when the Jews, etc.] Why
did they not contradict before this? Do you observe who
on all occasions they were moved by passion? And they not
only contradicted, but blasphemed also. For indeed malice
v.46. stops at nothing. But see what boldness of speech! Jé was

necessary, he says, that the word should have been spoken
First to you, but since ye put it from you,—it” is not put as

π᾿ οὐδὲν ὑβριστικόν, ὃ δὴ καὶ ἐπὶ τῶν
προφ. ἐποίουν. ‘The meaning appears
from the context to be: he speaks
throughout with much ἐπιεικεία. When
he says ἀπωθεῖσθε, he does not upbraid
them with this as ὕβρις, ἃ personal
outrage to himself and Barnabas,

though in fact he might have done
so, being just what their fathers did to
the prophets: but he does not say, Ye
repulse ws, for the affront is not to
us. And he says it to shew that in
what he is going to say, Ye judge
yourselves not worthy of eternal life,

Paul’s gentleness with the Jews. 42]

affronting, (though) it is in fact what they did in the case Acrs
of the prophets: Zalk not to us, said they, with talk :-—but 45 rae
since ye put it from you—it, he saith, not us: for the affront Is.3 —
on your part is not to us. For that none may take it as an!”
expression of their piety, (that he says,) Ye judge not yourselves
worthy, therefore he first says, Ye put it from you, and then,

We turn unto the Gentiles. The expression is full of gentle-

ness. He does not say, We abandon you, but so that it is
possible—he would say—that we may also turn hither again:

and this too is not the consequence of the affront from you, for v. 47.
so hath (the Lord) commanded us.—‘ Then why have ye not

done this°?? It was indeed needful that the Gentiles should

hear, and this not before you: it is your own doing, the
‘before you.’ or so hath the Lord commanded us: I have

set thee for a light of the Gentiles, that thou shouldest be
Jor salvation, i. 6. for knowledge which is unto salvation,

and not merely of the Gentiles, but of all men, [unto the

ends of the earth.|—As many as were ordained unto eternal v. 48.
life: this is also a proof, that their having received these
Gentiles was agreeable with the mind of God. But ordained,

not in regard of necessity: whom He foreknew, saith the τος, 8,
Apostle, He did predestinate. [And the word of the Lord,”
etc.| No longer in the city (only) were (their doctrines) dis-
seminated, but also in the (whole) region. For when they
of the Gentiles had heard it, they also after a little while
came over. but the Jews stirred up the devout women, and v. 50.

Εἰ

map ὑμῶν δὲ γέγονε τὸ πρὸ ὑμῶν
ὀφεῖλον : which Ben. takes to be cor-
rupt, but leaves in the text, only

he does not mean that they do this of
humility. In short, he says it not by
way of complaint, but to justify what

he adds, Lo, we turn to the Gentiles.
° Mod. t. omits this clause, which
we take as an interlocution: 4. ἃ. ‘¢ If
the Lord ordered you to go to the
Gentiles, why did ye not do this in
the first instance?’ In the next
sentence, A. C. καὶ τοῦτο ov παρ᾽
ἡμῶν map ὑμῶν δὲ γέγονε τὸ, mpd
ὑμῶν (B., with accidental omission, καὶ
τοῦτο πρὸ ὑμῶν. Οὕτω yap), meaning,
‘¢ And this is not our doing, but yours,
the ‘ before you:’ i. 6. the Gentiles
hearing the word before you. But
Cat., καὶ τοῦτο οὐ πρὸ ὑμῶν, παρ᾽
ὑμῶν δὲ Kx. τ. A. (attested by the muti-
lated reading in B.) which we have
expressed in the translation.—The
mod. t. has πλὴν τοῦτο ov παρ᾽ ἡμῶν,

adopting in the translation τὸ παρ᾽
ἡμῶν ὀφεῖλον, which ‘ interpres legisse
videtur.’ Downe ap. Say. proposes τὸ
πρὸ τούτων ὑμῖν ὀφειλόμενον vel δφεῖ-
λον. ‘Sed prestare videtur lectio
quam propono, quamque secutus est
vetus Interpres Latinus, Ben. for-
getting that the Latin version is
Erasmus’s (‘ Veruntamen hoc non ex
nobis facimus. A vobis autem factum
est, quod a nobis oportebat,’? Erasm.)
and was made from E. which has no
such reading here. Ed. Par. Ben. 2.
expresses the sense of E. thus, ‘ Quod
nos oporteat ante vos gentes erudire,’
it is your doing that it is become our
duty to teach the Gentiles before
you,

ch.14,1.

422

Of forbearance, not fear, he retires.

Homi. raised persecution—observe even of what is done by the
x :

women, they are the authors—and cast them, it says, out
of their coasts, not from the city merely.
v. 51.52. more terrible, [¢hey shook off the dust of their feet against

Then, what is

them, and came unto Iconium.] But the disciples, it says,
were filled with joy, and with the Holy Ghost. The teachers
were suffering persecution, and the disciples rejoiced.

[And so spake, that a great multitude, etc.] Do you

mark the nature of the Gospel, the great virtue it has?
Made their minds evil-affected, it says, against the brethren:
i. 6. slandered the Apostles, raised numberless accusations
against them; (these people) being simple”, they [made evil-

affected,| disposed them to act a malignant part.

And see

how on all occasions he refers all to God. Long time, he
says, abode they speaking boldly in the Lord, which gave

testimony unto the word of His grace.

Think not this

(expression, Gave testimony) hath ought derogatory? (to the
Lord’s Divine Majesty): Who witnessed, it is said, before

Pontius Pilate.

Then the boldness—[and granted signs

and wonders to be done by their hands.|_ Here he speaks it

as concerning their own nation.

[And the multitude of the

city, etc.] Accordingly they did not wait for it, but saw the
intention of attacking them, and fled, on no occasion kindling
their wrath", to the cities of Lycaonia, Lystra, and Derbe,

and the adjacent region.

They went away into the country,

not into the cities only.—Observe both the simplicity of the

Gentiles, and the malignity of the Jews.

By their actions

they shewed that they were worthy to hear: they so honoured

them from the miracles only.

P ἀπλάστους- ὄντας (i. 6. the Gentiles
who would otherwise have received the
Apostles) κακούργως διέθηκαν, evidently
the interpretation of ἐκάκωσαν : not
evil-treated the Apostles, ἕο.

4 Μὴ τοῦτο ἐλαττώσεως εἶναι νομί-
ons- The innovator (Edd.), mistaking
the meaning, connects this and the
following clauses thus: ‘* For when
they said ὅτε γὰρ ἔλεγον, Which wit-
nessed, saith it, before Pontius P.,
then the (His?) boldness was shewn,
but here he speaks concerning the
people: what he meant is not easy to
see, nor does it much matter. Below,
ἐνταῦθα περὶ τοῦ λαοῦ φησιν, 1. 6. the

The one sort honoured them

παῤῥησία is in reference to their own
nation (Israel): they spake boldly to
the Gentiles, fearless of the reproaches
of the Jews.

τ οὐδαμοῦ τὸν θυμὸν αὐτῶν ἐκκαίον-
τες (restored to its fitting-place after
Katépuyov), i. e. as on all occasions
we find them forbearing to kindle the
wrath of their enemies, so here, seeing
the intended assault, they fled. Mod.
t. ἔνθα οὐδαμοῦ and ἐκκαίειν ἦν, ““ fled
to Derbe, ὅκα.) where (the enemies)
had nowhere power to let their wrath
blaze against them: so that they went
away into the country-parts, €c.

All that ἐς good, is of God. 423

and Acts

as gods, the other persecuted them as pestilent fellows: xiv.

(those) not only did not take offence at the preaching, but 7
what say they? The gods, in the likeness of men, are | Sse
down to us; but the Jews were offended. And they called
Barnabas, Jupiter; and Paul, Mercurius. 1 suppose Bar-
nabas was a man of dignified appearance also. Here was
a new sort of trial, from immoderate zeal, and no small
one: but hence also is shewn the virtue of the Apostles,
(and) how on all occasions they ascribe all to God.

Let us imitate them: let us think nothing our own, seeing
even faith itself is not our own, but more God’s (than ours).
[For by grace are ye saved] through faith ; and this, saith Eph. 2,
he, not of ourselves ; tt is the gift of God. Then let us not”
think great things of ourselves, nor be puffed up, being as
we are, men, dust and ashes, smoke and shadow. For say,
Why dost thou think great things of thyself? Hast thou
given alms, and lavished thy substance? And what of that?
Think, what if God had chosen not to make thee rich?
think of them that are impoverished, or rather, think how
many have given (not their substance only, but) their bodies
moreover, and after their numberless sacrifices, have‘ felt
still that they were miserable creatures! Thou gavest for
thyself, Christ (not for Himself, but) for thee: thou didst
but pay a debt, Christ owed thee not.—See the uncertainty
of the future, and be not high-minded, but fear; do not Rom.
lessen thy virtue by boastfulness. Wouldest thou do some- pans
thing truly great? Never let a surmise of thy attainments as
great enter thy mind. But thou art a virgin? So were those
(in the Gospel) virgins, but they got no benefit from their ee 25,
virginity, because of their cruelty and inhumanity". Nothing”
like humility: this is mother, and root, and nurse, and
foundation, and bond of all good things: without this we

s So the order must be restored
instead of, καὶ τοῦτό φησι διὰ πίστεως
οὐκ ἐξ ἡμῶν ἀλλὰ τὸ πλέον τοῦ Θεοῦ"
Θεοῦ γάρ φησι τὸ δῶρον. The mod. t.
ςς And that it is not ours, but the more
(part) God’s:” hear Paul saying, And
this not of ourselves, it is the gift of
God: omitting διὰ πίστεως, which is
essential to the sense.—Perhaps we
may read, καὶ τοῦτο, φησί, τὸ ““διὰ 7.”

ἑαυτοὺς ἐταλάνισαν, ‘not as thou,

ἑαυτοὺς ἐμακάρισαν."

ἃ διὰ τὴν ὠμότητα καὶ τὴν ἀπανθρω-
πίαν. A strong expression, but so in
the Homily on the Parable of the
Virgins, Matt. p. 751. he interprets
that the oil is charity (almsgiving),
and that even virgins, lacking this,
‘Care cast out with the harlots:” καὶ
τὸν ἀπάνθρωπον Kal τὸν ἀνελεήμονα
ἵστησι μετ᾽ αὐτῶν (sc. τῶν πόρνων)),

HomiI.L.

XXX.

Luke 7,
47.

Ps. 60,
16.

! πάθει

424 Greater gifts, deeper humility.

are abominable, and execrable, and polluted. For say—let
there be some man raising the dead, aud healing the lame,
and cleansing the lepers, but with” proud self-complacency:
than this there can be nothing more execrable, nothing more
impious, nothing more detestable. Account nothing to be
of thyself. Hast thou utterance and grace of teaching? Do
not for this account thyself to have aught more than other
men. For this cause especially thou oughtest to be humbled,
because thou hast been vouchsafed more abundant gifts.
For he to whom more was forgiven, will love more: if so”,
then oughtest thou to be humbled also, for that God having
passed by others, took notice of thee. Fear thou because
of this: for often this is a cause of destruction to thee, if
thou be not watchful. Why thinkest thou great things of
thyself? Because thou teachest by words? But this is
easy, to philosophise in words: teach me by thy life: that
is the best teaching. Sayest thou that it is right to be
moderate, and dost thou make a long speech about this
thing, and play the orator, pouring forth thy eloquence
without a check? But “ better than thou is he,” shall one
say to thee, “ who teaches me this by his deeds”’—for not so
much are those lessons wont to be fixed in the mind which
consist in words, as those which teach by things: since
if thou hast not the deed, thou not only hast not pro-
fited him by thy words, but hast even hurt him the more—
“ better thou wert silent.” Wherefore? ‘ Because the
thing thou proposest to me is impossible: for I consider,
that if thou who hast so much to say about it, sueceedest
not in this, much more am 1 excusable.” For this cause
the Prophet says, But unto the sinner said God, Why
declarest thou My statutes? For this is a worse mischief,
when one who teaches well in words, impugns the teaching
by his deeds. This has been the cause of many evils
in the Churches. Wherefore pardon me, I beseech you,
that my discourse dwells long on this evil affection’.
Many take a deal of pains to be able to stand up in
public, and make a long speech: and if they get ap-

v μετὰ ἀπονοίας, so Hom. xxxi. §.2. he to whom most is forgiven, loveth
οὐκ ἀπενοήθησαν, ‘‘ they did not bear most, so ought he to whom more is
themselves proudly.” given, to humble himself more.

Y οὐκοῦν καὶ ταπεινοῦσθαι χρή. “ if ᾿

Studied eloquence in preaching, a snare. 425

plause from the multitude, it is to them as if they
gained the very kingdom (of heaven): but if silence follows
the close of their speech, it is worse than hell itself, the
dejection that falls upon their spirits from the silence!
This has turned the Churches upside down, because both
you desire not to hear a discourse calculated to lead you
to compunction, but one that may delight you from the
sound and composition of the words, as though you were

Acts
XIV.

1—13.

listening to! singers and minstrels: and we too act a pre-! κιθα-

posterous and pitiable part in being led by your lusts, when
“we ought to root them out.

ρῳδῶν

καὶ κι-

And* so it is just as if the θαρι-

father of a poor cold-blooded child, (already) more delicate eure

than it ought to be, should, although it is so feeble, give it P-

cake and cold (drink) and whatever only pleases the child,
and take no account of what might do it good; and then, being
reproved by the physicians, should excuse himself by saying,
* What can Ido? I cannot bear to see the child crying.”
Thou poor, wretched creature, thou betrayer! for I cannot
call such a one a father: how much better were it for thee,
by paining him for a short time, to restore him to health
for ever, than to make this shortlived pleasure the foundation
of a lasting sorrow? Just such is our case, when we idly
busy ourselves about beautiful expressions, and the com-
position and harmony cf our sentences, in order that we
may please, not profit: (when) we make it our aim to be
admired, not to instruct; to delight, not prick to the heart ;
to be applauded and depart with praise, not to correct men’s
manners! Believe me, I speak not other than I feel—when as
I discourse I hear myself applauded, at the moment indeed
1 feel it as a man: (for why should I not own the truth?)
I am delighted, and give way to the pleasurable feeling :
but when [ get home, and bethink me that those who

rigat. If the text be not corrupt,
πέρα τοῦ 5. μαλθ. may mean, “brought

x καὶ ταὐτὸν γίνεται, οἷον by εἰ τις πα-
τὴρ ψυχροῦ (mod.t. om.) καὶ πέρα τοῦ

δέοντος μαλθακοῦ παιδίου kK. τ. A. πλα-
κοῦντα ἐπιδῷ καὶ ψυχρὸν καὶ ὕσα
τέρπει μόνον κι τ.λ. Erasmus trans-
lates loosely, videns puerum, quem
supra modum tenere amat, egrotum,
illi frigida et queecumque oblectant,
porrigat, Ben., si pater nimis molli
puero, etsi inficmanti, frégidam pla-
centam et quae solum oblectant por-

ill,” and ψυχροῦ, *‘ silly.”

up more tenderly than need be, although
But the
ψυχρὸν following may rather imply
the physical sense as above expressed :
the child is a poor creature, with no
warmth or life in it, yet the father
instead of warm and nourishing food,
ives it cake and cold drink, &c.

149

[4.1

426 Applause during the preaching

Homi. applauded received no benefit from my discourse, but that
X*®: whatever benefit they ought to have got, they lost it while
applauding and praising, I am in pain, and groan, and weep,
and feel as if I had spoken all in vain. I say to myself:
“What profit comes to me from my labours, while the
hearers do not choose to benefit by what they hear from
us?” Nay, often have I thought to make a rule which should
prevent all applauding, and persuade you to listen with
silence and becoming orderliness. But bear with me, I
beseech you, and be persuaded by me, and, if it seem good
to you, let us even now establish this rule, that no hearer be*
permitted to applaud in the midst of any person’s discourse,
but if he will needs admire, let him admire in silence: there
is none to prevent him: and let all his study and eager
desire be set upon the receiving the things spoken.—What
means that noise again’? Iam laying down a rule against
this very thing, and you have not the forbearance even to
hear me !—Many will be the good effects of this regulation :
it will be a discipline of philosophy. Even the heathen
philosophers—we hear of their discoursing, and nowhere do
we find that noisy applause accompanied their words: we
hear of the Apostles making public speeches, and yet no-
where do the accounts add, that in the midst of their speeches
the hearers interrupted the speakers with loud expressions of
approbation. A great gain will this be to us. But let us
establish this rule: in quiet let us all hear, and speak the
whole (of what we have to say). For if indeed it were the
case that we departed retaining what we had heard, what
I insist upon is, that even so the praise is not beneficial *—
. but not to go too much into particulars (on this point); let
none tax me with rudeness—but since nothing is gained by
it, nay, it is even mischievous, let us loose the hindrance,

y Aw τί ἐκροτήσατε; even now no good, it is even a harm, both by
while he was protesting against this hindering him (κώλυμα) and by elating
evil custom, derived from the theatres, his mind (σκιρτήματα καὶ πηδήματα
some of the hearers could not refrain τῆς ψυχῆς). Inthe intermediate clause,
from expressing their approbation by GAA’ οὐκ ἂν ἠκριβολογησάμην, μὴ μέ τις
applause.—Comp. de Sacerdot. lib. ν. ἀγροικίας ypapérw, the meaning im-
init. Hom. xy. in Rom. fin. Hom. vii. plied seems to be—‘‘ as it would be
in Laz. §. 1. xvii. in Matt. §. 7. easy to shew, were it not ungracious

* μάλιστα μὲν οὐδὲ οὕτω χρήσιμος ὃ to point out to you how little your
ἔπαινος. i, e. as appears from the con- praise is worth.”
text, ‘to the preacher :” it does him

mischievous to preacher and hearers. 427

let us put a stop to the boundings, let us retrench the gam- Acts
bolings of the soul. Christ spoke publicly on the Mount: ino
yet no one said aught, until He had finished His discourse.
I do not rob those who wish to be applauded: on the
contrary, I make them to be more admired. It is far better

that one’s hearer, having listened in silence, should by

his memory throughout all time applaud, both at home

and abroad, than that having lost all he should return home
empty, not possessed of that which was the subject of his
applauses. For how shall the hearer be otherwise than
ridiculous? Nay, he will be deemed a flatterer, and his
praises no better than irony, when he declares that the
teacher spoke beautifully, but what he said, this he cannot

tell. This has all the appearance of adulation. For when
indeed one has been hearing minstrels and players, it is no
wonder if such be the case with him, seeing he knows not

how to utter the strain in the same manner: but where the
matter is not an exhibition of song or of voice, but the drift

and purport of thoughts and ‘wise reflexion, and it is easy! φιλο-
for every one to tell and report what was said, how can 7"
he but deserve the accusation, who cannot tell what the
matter was for which he praised the speaker? Nothing so
becomes a Church as silence and good order. Noise belongs

to theatres, and baths, and public processions, and market-
places: but where doctrines, and such doctrines, are the
subject of teaching, there should be stillness, and quiet, and
*calm reflexion, and a haven of much repose. These things? φιλο-
I beseech and intreat: for I go about in quest of ways* by ας
which I shall be enabled to profit your souls. And no smallais ὁ
way I take this to be: it will profit not you only, but us*“”
also. So shall we ποὺ ὃ be carried away with pride, not be® ἐκτρα-
tempted to love praises and honour, not be led to speak those 2
things which delight, but those which profit: so shall we lay

the whole stress of our time and diligence not upon arts of
composition and beauties of expression, but upon the matter

and meaning of the thoughts. Go into a painter’s study,

and you will observe how silent all is there. Then so

ἃ Περίειμι yap τούτους ζητῶν. here Il. yap καὶ αὐτὸς τρόπους παν-
Read τρόπους. Mod. t. adds πάντας τοίους ἐπιζητῶν.
εἰδένα to the former sentence, and

Homi

«ἃ uA.

1 βαπτι-
ζώμεθα

428 Still silence becomes God’s House and Service.

-ought it to be here: for here too we are employed in painting
portraits, royal portraits (every one of them), none of any
private man, by means” of the colours of virtue—How now?
Applauding again? This is a reform not easy, but (only)
by reason of long habit, to be effected—The pencil more-
over is the tongue, and the Artist the Holy Spirit. Say,
during the celebration of the Mysteries, is there any noise?
any disturbance? when we are ‘baptizing, when we are
doing all the other acts? Is not all Nature decked (as it
were) with stillness and silence*? Over all the face of
heaven is scattered this charm (of repose).—On this account
are we evil spoken of even among the Gentiles, as though
we did all for display and ostentation. But if this be
prevented, the love of the chief seats also will be ex-
tinguished. It is sufficient, if any one be enamoured of
praise, that he should obtain it after having been heard,
when all is gathered in*. Yea, I beseech you, let us
establish this rule, that doing all things according to God’s
will, we may be found worthy of the mercy which is from
Him, through the grace and compassion of His only-
begotten Son our Lord Jesus Christ, with Whom to the
Father together with the Holy Spirit be glory, dominion,
honour, now and ever, world without end. Amen.

> διὰ τῶν χρωμάτων τῆς ἀρετῆς.
Erasm. and Ben. ungrammatically,
‘propter (ob) coloris virtutem ;’ as
meaning that such is the virtue or
value of the colours, that they are fit
to be employed only on imperial por-
traits. But the connexion is plainly
this: ‘the colours are the hues of
virtue, the pencil is the tongue, the
Artist the Holy Spirit.” In the next
sentence the old text has: οὐκ εὔκολον
τοῦτο ἀλλὰ τὸ μὴ πολλῇ συνηθείᾳ
κατορθωθῆναι, which is corrupt, unless
indeed it may be construed, ‘¢ but (it
is) the not being, by reason of long
habit, successfully achieved: i. e. it
only shews that I have not, such is
the force of long habit, succeeded in
carrying my point.” The mod. t.

Οὐκ εὐκ, τὸ πρᾶγμα δοκεῖ, καὶ τοῦτο
οὐ φύσει ἀλλὰ τῷ συνηθείᾳ πολλῇ
μήπω κατορθοῦν αὐτὸ μεμαθηκέναι. Τί
seems to be no easy matter, this: and
this, not naturally, but by reason that
from long habit you have not yet learnt
to effect this reformation.”

© οὐκ ἡσυχίᾳ καὶ σιγῇ (Mss. ἡσυχία
καὶ σιγὴ) τὰ πάντα κεκόσμηται (mod.
t. κατέχει). We alter the punctuation,
and understand by τὰ πάντα not * all
the proceedings in Church,” but * all
nature.”

4 ὅταν πάντα συλλέγῃ, when all
(that he has spoken) is gathered in
by diligent attention of the hearers.
Mod, t. ὅταν τοὺς κάρπους συλλέγῃ,
‘when he collects the fruits.”

HOMILY ΧΧΧΙ.

Acts xiv. 14, 15.
Which when the Apostles, Barnabas and Paul, heard of, they

rent their clothes, and ran in among the people, crying out,
and saying, Sirs, why do ye these things? We also are
men of like passions with you, and preach unto you that ye
should turn from these vanities unto the living God, which
made heaven, and earth, and the sea, and all things that are
therein.

Mark the vehemence with which all this is done by the
Apostles: rent their clothes, ran in, cried out, all from
strong affection of the soul, revolted * by the things that were
done. For it was a grief, indeed a grief inconsolable, that
they should needs be thought gods, and introduce idolatry,
the very thing which they came to destroy! This also was
a contrivance of the devil—but he did not prevail’. But
what say they? We also are men of like passions with you.
At the very outset they overthrew the evil. They said not
simply, Men, but, ds ye. Then, that they may not seem to
honour the gods, hear what they add: Preaching unto you,
that ye should turn from these vanities unto the living
God, Who made heaven, the sea, and all things that are
therein. Observe how they nowhere mention things invisible’.

a A. B. 6. Cat. ἀποστρεφομένης.
Mod. t. ἀποστρεφόμενοι, and adds καὶ
πένθους σημεῖα ποιοῦντες, and so
CScumen.

b A. B.C. ἀλλ᾽ οὐχ ἡσύχασαν. The
true reading is preserved by Cat. ἀλλ᾽
οὐκ ἴσχυσεν. Mod. t. ἀλλ᾽ οὐχ ἡσυχά-
Covey.

¢ All our Mss. τῶν προφητῶν. From
the recapitulation we restore τῶν ἄορά-
των. The meaning may be, He ab-

stains from the mention of things in-
visible, because he would recall them
from their polytheism, therefore avoids
whatever would seem to favour the
notion of inferior gods. With the re-
storation ἀοράτων we obtain a suitable
connexion for the part 6, both gram-
matically (in respect of the plur. gua-
Gov), and in respect of the sense: they
spoke only of things visible, for they
had learned not always to speak ac-

480 A new device of Satan; but defeated:

Homut. (4) For* they had learnt that one should study not so much to

XXXI

v. 16.

ν. 17:

Ps. 4,7. γαϊη.

say somewhat worthy of God, as to say what is profitable for
the hearers. (a) What then? if He be Maker of all things,
why does He not also attend to these things by His Pro-
vidence?— Who in times past suffered all nations to walk in
their own ways—but wherefore He suffered them, this he does
not say, for at present he keeps to the matter of immediate
importance, nowhere bringing in the name of Christ. Observe,
he does not wish to swell the accusation against them, but*
rather that they themselves should refer all to God. Never-
theless, He left not Himself without witness, in that He
did good, giving you rain from heaven, and fruitful seasons,
filling your hearts with food and gladness. (c) See how
covertly he puts the accusation [iz that He did good, etc.].
And yet if God did this, He could not have ded them alone ;
on the contrary, they ought to be punished, for that, en-
joying so great benefits, they had not acknowledged Him,

not even as their feeder.

From heaven, he says, giving you
Thus also David said, From the fruit of their corn

and wine and oil were they made to abound, and in many
places speaking of Creation, he brings forward these bene-

cording to the dignity of the subject,
but according to the needs of the
hearers. In the next sentence (a) in A,
B.C. τί οὖν; εἰ πάντων ἐστὶ δημιουργὺς,
διὰ τί μὴ καὶ εἰς ταῦτα προνοεῖ; we
may understand by εἰς ταῦτα ‘the
nations of the world, or their doings:”
but the sense perhaps would be im-
proved by supplying εἷς after εἰ, and
restoring εἷς for eis. Perhaps also
ταῦτα is a corruption of πάντα. “Τῇ
One be the Maker of all, why not One
also direct all by His Providence:’’
i. 6. if One Creator, why not One
Providence? Why imagine a number
of inferior Providences P—Mod. t. *‘no-
where mentioning the Prophets, nor
saying for what reason, being Maker
of all, He left the Gentiles independent,
τὰ ἔθνη ἀφῆκεν αὐτόνομα."

4 From this point to the end of the
recapitulation the matter required to
be rearranged. ‘The letters shew the
sequence of the parts in the old text:
in the mod. t. a partial restoration of
the order has been attempted. The
method of the derangement explains
itself thus—the true order being denoted
by the figures 1,2, 3, &c. we have

two portions transposed into the order,
2,15 (a, δ): then four portions taken
alternately in the order 1, 3, 2, 4. (¢
to f): then again two portions in the
order 2,1. (5, Δ): then again four por-
tions in the alternate order 1, 3, 2, 4.
(ὦ to m): and lastly, two in the order

5 He

© ἀλλὰ μᾶλλον ἐπὶ τὸν Θεὸν τὸ πᾶν
ἄγειν αὐτοὺς ἐκείνους, A. Β. C. As
v. 17, Nevertheless, etc. is placed in
the Mss. before ““ Observe, he does
not wish,’’ &c. the intention is that τὸ
may should refer to the contents of that
verse: *‘ he does not say this to in-
crease their culpability, but he wishes
them to refer all to God.’”’? But then
ἐκείνους is idle, accordingly mod. t. sub-
stitutes παιδεύει. We have removed
the text v. 17. to the end of this
sentence, so that its comment is (6) ὅρα
πῶς λανθανόντως K.T.A., and ὅρα ov
βούλεται k.7.A. will belong to v. 16.
and τὸ πᾶν will refer to their igno-
rance and walking in their own ways.
—So Cat. seems to take it, reading
ἄγει ἢ αὐτοὺς ἐκείνους, viz. he rather
refers the whole to God, than to those
(the heathen) themselves.

Jirst divine honours, then stoning. 431

fits: and Jeremiah mentions first Creation, then Providence Acts
(shewn) by the rains, so that the Apostle here discourses ape
as taught from those Scriptures. δ γί, he says, with Jer.5, -
Jood and gladness. With 'large liberality the food is BIVENS Toe,
not merely for a frugal sufficiency, nor stinted by the μίας
need. And saying these things, they scarcely stopt thev. 18.
multitudes—indeed by this very thing they gained most
admiration—/rom sacrificing to them. Do you observe

that this was the point with them to put an end to that
madness? But there came, it says, certain Jews fromv. 19.
Antioch and Iconium—Indeed children of the devil, that

not in [their own] cities only, but also beyond them,

they did these things, and as much made it their study to

make an end of the preaching, as the Apostles were in
earnest to establish it!—and having persuaded the multitude

and stoned Paul, they dragged him out of the city. (e) So

then, the Gentiles regarded them as gods, but these dragged

him, [out of the city, supposing he had been dead.| Having
persuaded the multitude—for it is not likely that all thus
reverenced them. In the very city in which they received

this reverence, in the same were they thus terribly mis-
handled. And this also profited the beholders. Lest any 2 Cor.
man, he says, should think of me above that which he seeth Ban
me to be, or that he heareth aught from me.—Howbeit as v. 20.
the disciples stood round about him, he rose up and came

into the city. (d) Here is fulfilled that saying, My grace is 2 Cor.
sufficient for thee, for My strength is made perfect in Ree
weakness. Greater this than the raising of the lame man!

(7) [Came into the city.] Do you mark the zeal, do you mark

how fervent he‘ is, how set on fire! He came into the city

itself again: for proof that if on any occasion he did retire,

it was because he had sown the word, and because it was

not right to inflame their wrath. (h) Then they went over

all the cities in which they had been indanger. And on the
morrow, it says, he went forth with Barnabas to Derbe.

And when they had preached the Gospel to that city, and y.21.22.
had taught many, they returned again to Lystra, and to

fB. and mod. t. have πόθον “‘his for κατεσπαρκέναι, mod. t. βούλεσθαι
affection,” C. and Cat. om. A. “his σπεῖραι, ““ because he wished to sow
zeal, fervent and set on fire.’ Below, the word (elsewhere).”’

439 Suffering for Christ better than miracles.

Homit. Icontum, and Antioch, confirming the souls of the disciples,
ΧΧΣΤ aad exhorling them to continue in the faith, and that we
must through much tribulation enter into the kingdom of

[2.] God. This they said, this they shewed. But it is purposely
so done, not only by® the Apostles, but by the disciples

also, that they may learn from the very outset both the
might of the preaching, and that they must themselves also

suffer such things, that they may stand nobly, not idly
gaping for the miracles, but much more (ready) for the

Phil. 1, trials. Therefore also the Apostle himself said, Having the
ms same conflict which ye saw in me and heard. Perse-
cutions succeeded to persecutions: wars, fightings, stonings.

(7) These things, not less than the miracles, both made them

more illustrious, and prepared for them a greater rejoicing.

The Scripture nowhere says that they returned rejoicing
because they had done miracles, but (it does say that they
ch.5,41.rejoiced) that they were counted worthy for that Name to
suffer shame. And this they were taught of Christ, saying,
Lukelo, Rejoice not that the devils obey you. For the joy indeed
20. and without alloy is this, to suffer aught for Christ’s sake.
(ἢ) [And that through much tribulation:]| what sort of

1 προς ‘cheering is this? how did they persuade them, by telling
τροπή. them at the outset of tribulations? Then also another
v.23. consolation". And when they had ordained them elders
in every Church, and had prayed with fasting, they com-
mended them to the Lord, on whom they believed. Do

you mark Paul’s ardour?—Then other consolation: Com-
v.24.25.mended them, it says, to the Lord. And after they had
passed throughout Pisidia, they came to Pamphylia. And

when they had preached the word in Perga, they went

v.26. down into Altalia: (δ and thence sailed to Antioch,
Srom whence they had been recommended to the grace of

God jor the work which they fulfilled. Why do they come

8 οὐ διὰ τῶν ἀποστόλων K. τ. A. 80. much.”—The θερμότης of Paul, shewn
all our Mss. Thesense rather requires in his zeal for the establishment of the
διὰ τοὺς Gr. or ἕνεκα τῶν Gm. “for the Gospel among the Gentiles: see below
sake of the Apostles, &e.”’ at the end of the recap. Then, εἶτα ἄλλη

h παραμυθία, i.e. by the ordination παραμυθία, if it be not an accidental
of elders, as explained below in the repetition of the clause before v. 23.
recap. ‘‘ but there they needed πολλῆς must be referred to the clause, They
παραμυθίας, and especially they of the commended them to the Lord, which it
Gentiles, who behoved to be taught follows in the Mss.

They return to Antioch at a critical time. 433

back to Antioch? ‘To report what had taken place yonder. Acts
And besides, there is a great purpose of Providence conse tes
cerned: for it was needful that they should thenceforth ©
preach with boldness to the Gentiles. They come there-
fore, reporting these things, that they may be able to know
them: and it is providentially ordered, that just then came
those who forbade to keep company with the Gentiles, in order
that from Jerusalem they might obtain great encouragement,
and so go their ways with boldness. And besides, it shews
that in their temper there was nothing of self-will: for they
come, at the same time shewing their boldness, in that without
the authority of those (at Jerusalem) they had preached to the
Gentiles, and their obedience, in that they refer the matter to
them: for they were not made arrogant’, as having achieved ' ἀπενο-
so great successes. Whence, it says, they had been recom- a:
mended to the grace of God [ for the work which they had
fulfilled]. And yet moreover the Spirit had said, [Separate ch. 13,2.
Me Barnabas and Saul for the work whereunto I have called
them.| And when they were come, and had gathered the v.27.28.
Church together, they rehearsed all that God had done with

them, and how He had opened the door of faith unto the
Gentiles. And there they abode long time with the dis-
ciples. For the city being great had need of teachers.—But

let us look over again what has been said.

[Which when the Apostles, etc.] First by the sight they Recapi-
checked them, by rending their garments. This did Joshua ey"
the son of Nun upon the occasion of the defeat of the
people. Then think not that this action was unworthy of
them: for such was the eagerness, they would not other-
wise have restrained it, would not otherwise have quenched
the *conflagration. Therefore when need is to do something: πύρον
that is fit to be done, let us not decline it. For if even after
all this they hardly persuaded them, if they had not acted
thus, what might have been the consequence? For if they
had not done thus, they would have been thought? to make 3 ταπει-
a shew of humility, and to be all the more desirous of the yee
honour. And observe their language, how in rebuking it is
moderated, alike full of wonder and of rebuke. This above
all it was that hindered them, the saying, Preaching unto v. 16.

484 Ordinations preceded by fasting.

Homiu. you to turn from these vanities unto God. We are men
XOX
indeed, they say, but greater than these: for these are dead
things. Mark how they not only subvert (the false), but
teach (the true), saying nothing about things invisible—
Who made, say they, heaven and earth, and the sea, and
v.16.17.all things that are therein. [Who in times past etc.| He
y.19. names as witnesses even the years (in their courses‘). [And
there came thither certain Jews, etc.| O that Jewish mad-
ness! Among a people that had so honoured the Apostles,
they had the hardihood to come, and to stone Paul. And
they dragged him out of the city, beimg afraid of those
v.20. (others),—supposing he had been dead. (k) [Howbeit,
etc. and came into the city.| For that the spirits of the
disciples might not be downcast because they who were
accounted gods suffered such treatment, they came in unto
them and discoursed. [Then on the morrow, etc.] And
observe, first he goes forth to Derbe, and then comes
y.21. back to Lystra and Iconium and Antioch, giving way
to them while their passions are roused, but when they
have ceased, then attacking them again. Do you mark,
that it was not by (supernatural) grace that they managed
v.22. all that they did, but by their own diligence? Confirming,
it says, the souls of the disciples; [ἐπιστηρίξζοντες, ““ further
establishing ;”] so that they were established, but they
added more thereto. [And that we must, etc.]: they fore-
v.23. told (this), that they might not be offended. [And when
they had ordained them, ete.] Again the ordinations ac-
companied with fastings: and again fasting, that purifying
of our souls. (m) And having prayed, it says, with fastings,
they commended them unto the Lord: they taught them to
fast also in their trials. (0) Why did they not make elders
in Cyprus nor in Samaria? Because the latter was near to
Jerusalem, the former to Antioch, and the word was strong
there; whereas in those parts they needed much con-
solation, especially they of the Gentiles, who behoved to
v.27. have much instruction. [And when they were come, οἷς.

i σοὺς ἐνιαυτούς. Cat. τοὺς ἐνιαυσι- ness! they dragged him, &c. (& τῆς
atovs ὑέτους, ‘the yearly rains.”’— μανίας! repeated from above.)—Mod. t.
Below, our Mss. have, And out of the But out of the city they dragged (him),
city, being afraid of those, O the mad- perhaps being afraid of him, ἐκεῖνον.

Satan wars against the soul without intermission. 435

They came, teaching them that with good reason had they Acrs
been ordained by the Spirit. (#) They said not what they 7. ae
themselves, but what God had done with them. It seems τ
to me, that they mean their trials. It was not for nothing
that they came here, nor to rest, but providentially guided
by the Spirit, to the end that the preaching to the Gentiles
might be firmly established. (y) And mark Paul’s ardour.
He does not ask whether it be right to speak to Gentiles,
but he straightway speaks: therefore it is that he says, Z did Cx 1:
sot refer myself to flesh and blood.
For it is indeed* a great thing, a great, a generous soul [3.]

(like this)! How many have since sieved: and none of them

all has shone like him! What we want is earnestness,
exceeding ardour, a soul ready to encounter death. Else 15
it not possible to attain unto the Kingdom, not being crucified.
Let us not deceive ourselves. For if in war it is impossible
to come off safe while living daintily, and trafficking and infra,
huckstering and idling, much more in this war. Or think ee
not that it is a war worse than all others? For we wrestle Eph. 6,
not, he says, against flesh and blood, Since even while taking we
our meals, and walking, and bathing, the enemy is present with
us, and knows no time of truce, except that of sleep only: nay,
often even then he carries on the war, injecting into us unclean
thoughts, and making us lewd by means of dreams. We
watch not, we do not rouse ourselves up, do not look to the
multitude of the forces opposed to us, do not reflect, that this
very thing constitutes the greatest misfortune—that though
surrounded by so great wars, we live daintily as in time of
peace. Believe me, worse than Paul suffered may have to be
suffered now. ‘Those enemies wounded him with stones: there
is a Wounding with words, even worse than stones. What then
must we do? The same that he did: he did not hate those
who cast stones at him, but after they had dragged him out,
he entered again into their city, to be a benefactor to those
whohad donehimsuch wrongs. If thou also endurest him who
harshly insults thee, and has done thee wrongs, then hast thou
too been stoned. Say not, ‘I have done him no injury.’ For

k Μέγα γὰρ ὄντως μεγάλη ψυχὴ yev- μεγάλης ψυχῆς καὶ γενναίας κατόρθωμα.
vata: for this, which isevidently meant ‘ A great benefit indeed is affliction,

as eulogy of St. Paul, the mod.t.sub- and an achievement of a great and
stitutes Μέγα ὄντως ἀγαθὸν ἡ θλῖψις: καὶ generous soul,”

Ff 2

ἩΜΤΙ..
P.O. @. [-

19:

1 φιλο-
σοφίας.

486 Remember Christ, and bear wrongs.

what injury had Paul done, that he should be stoned? He was
announcing a Kingdom, he was bringing men away from
error, and bringing them to God: benefits these, worthy of
crowns, worthy of proclamation by voice of herald, worthy of
a thousand good things—not of stones. And yet (far from
resenting) he did’ just the contrary. For this is the splendid
victory. And they dragged him, it says. Thee too they
often drag: but be not thou angry; on the contrary, preach
thou the word with gentleness. Hath one insulted thee?
Hold thy peace, and bless if thou canst, and thou also hast
preached the word, hast given a lesson of gentleness, a lesson
of meekness. I know that many do not so smart under wounds,
as they do under the blow which is inflicted by words: as
indeed the one wound the body receives, the other the soul.
But let us not smart, or rather feeling the smart let us endure.
Do you not see the pugilists, how, with their heads sorely bat-
tered, they bite their teeth into their lips, and so bear their
smarts kindly? No need to grind the teeth, no need to bite (the
lips). Remember thy Master, and by the remembrance thou
hast at once applied the remedy. Remember Paul: reflect
that thou, the beaten, hast conquered, and he the beater is
defeated ; and by this hast thou cured the whole. It™ is the
turning of the scale, a moment and thou hast achieved the
whole: be not hurried away, do not even move, thou hast
extinguished the whole (fire). Great® eloquence of per-
suasion there is in suffering aught for Christ: thou preachest
not the word of faith, but thou preachest the word of ' patience.
But, you will say, the more he sees my gentleness, the more
he sets upon me. Is it for this then thou art pained, that he
increases thy rewards the more? “But° this is the way,” you
say, “10 make him unbearable.” This is mere pretext of thine
own littleness of mind: on the contrary, the other is the way

1 ἀλλ᾽ ὅμως τἀναντία ἐποίει. But A.
ἔπαθεν, mod. t. ἔπασχεν, ‘the treatment
he received was just the opposite to
these (honours).”

™ τρὺς OddyTas ἐνδάκνουσιν. Erasm.
‘dentibus studentes,’ ἐνδακόντες mod.
t. for which, as ‘gnashing the teeth’
does not suit the context, Ben. gives
‘dentes excussi.’

2 ῥοπή ἐστι, καὶ τὸ πᾶν κατώρθωσας
εὐθέως, μὴ συναρπαγῇς μηδὲ κινηθῇς.

Mod. t. ῥοπή ἐστι, be not hurried, and
thou, &c.; μὴ Kw., do not move, and,
&e.”—Below, μεγάλη παραμυθία, mean-
ing either consolation to the beholders, or
rather as below, a soothing of the
excited passions of the opponent.

ο ᾿Αλλ᾽ ἄχρηστος γίνεται: i.e. “Τὸ
is bad for himself that he should go
unpunished: so he becomes good-for-
nothing.”’

Instant vengeance not God’s way of reclaiming. 497

to make him unbearable, namely, that thou avenge thyself. fore
If God had known, that through forbearance of revenge, the 498,
unjust become unbearable, He would not have done’ this
Himself: on the contrary, He would have said, Avenge
thyself: but He knew, that other than this is the more likely

way to do good. Make not thou a law contrary to God: do as

He bids thee. Thou art not kinder than He that made us.

He hath said, “ Bear to be wronged:” thou sayest, “I re-

quite wrong for wrong, that he may not become unbearable.”

Hast thou then more care for him than God has? ‘Such

talk is mere passion and ill temper, arrogance and setting up

laws against God’s laws. For evenif the man were hurt (by

our forbearance), would it not be our duty to obey? When

God orders any thing, let us not make a contrary law. A Prov.16,
submissive answer, we read, turneth away wrath: not an ~
answer of opposition. If it profits thee, it profits him also: but

if it hurts thee who art to set him right, how much more

will it hurt him? Physician, heal thyself. Hath one spoken

ill of thee? Commend him thou. Hath he reviled thee?
Praise him thou. Hath he plotted against thee? Do him

a kindness. Requite him with the contrary things, if at least

thou at all carest for his salvation, and wish not thou to
revenge thine own suffering. And yet, you will say, though

he has often met with long-suffering from me, he has become
worse. This is not thine affair, but his. Wilt thou learn what
wrongs God suffered? They threw down His altars, and slew 1 eee
His prophets: yet He endured it all. Could He not have Ὁ
launched a thunderbolt from above? Nay, when He had

sent His prophets, and they killed them, then He sent His aaa
Son: when they wrought greater impieties, then He sent —
them greater benefits. And thou too, if thou seest one ex-
asperated, then yield the more: since this madness has greater
need of !soothing. The more grievous his abuse of thee, the
more meekness does he need from thee: and even as a gale
when it blows strong, then it requires yielding to, so also he

1 παρα-
μυθίας

P ἐποίησεν: i. 6. ‘*He would not retain without remark. We restore

Himself have exercised this forbear-
ance.” Mod. t. ἐπέταξεν, ‘* He would
not have enjoined this.”

4 All our Mss. καὶ καθάπερ πυρετὸς
ὅταν σφοδρὸν mvevon, andthisthe Edd,

πνεῦμα, or ἄνεμος... σφόδρα. Between
πνεῦμα and ἄνεμος as aninterlinear cor-
rection arose the absurd reading zupe-
τός.

438 A man in a passion is a hideous speciacle.

Hott. who is in a passion. When the wild beast is most savage,

XXX.

ἱ χυμῶν

then we all flee: so also should we flee from him that is
anery. Think not that this is an honour to him: for is
it an honour we shew to the wild beast, and to madmen,
when we turn aside out of their way? By no means: itis a
dishonour and a scorn: or rather not dishonour and scorn,
but compassion and humanity. Seest thou not how the
sailors, when the wind blows violently, take down their sails,
that the vessel may not sink? how, when the horses have
run Away with the driver, he only leads them into the (open)
plain, and does not pull against them, that he may not volun-
tarily exhaust his strength? This do thou also. Wrath is a
fire, it is a quick flame needing fuel: do not supply food to
the fire, and thou hast soon extinguished the evil. Anger has
no power of itself; there must be another to feed it. For thee
there isno excuse. He is possessed with madness, and knows
not what he does: but when thou, seeing what he is, fallest
into the same evils, and art not brought to thy right senses by
the sight, what excuse can there be for thee? If coming to a
feast thou see at the very outset of the feast some one drunken
and acting unseemly, would not he, who after seeing him
makes himself drunk, be much more inexcusable? Just so it
is here. Do we think it any excuse to say, I was not the
first to begin? This is against us, that even the sight of the
other in that condition did not bring us to our right senses.
It is just as if one should say, “1 did not murder him first.”
For this very thing makes thee deserving of punishment, that
even upon the warning of such a spectacle thou didst not
restrain thyself. 1{ thou shouldest see the drunken man in
the act of vomiting, retching, bursting, his eyes strained,
filling the table with his filthiness, everybody hurrying out of
his way, and then shouldest fall into the same state thyself,
wouldest thou not be more hateful? Like him is he that is
in a passion: more than he who vomits, he has his veins dis-
tended, his eyes inflamed, his bowels racked; he vomits forth
words far more filthy than that food ; all crude what he utters,
nothing duly digested, for his passion will not let it be. But
as in that case excess of fumes!, making an uproar in the
stomach, often rejects all its contents; so here, excess of
heat, making a tumult in the soul, suffers him not to conceal

Abusive language disgraces only the utterer, 439

what it were right to leave unsaid, but things fit and unfit to
be spoken, he says all alike, not putting the hearers but
himself to shame. As then we get out of the way of those
that vomit, so let us from those who are angry. Let us cast
dust upon their vomit: By doing what"? By holding our
peace: let us call the dogs to eat up the vomit. I know that
ye are disgusted at hearing this: but I wish you to feel this
same disgust when ye see these things take place, and not to
be pleased at the thing. The abusive man is filthier than the
dog that returneth to its own vomit. For if indeed having
vomited ence he were done with it, he would not be
like that dog: but if he vomits the same things again,
it is plain that he does so from having eaten the same
again. What then is more abominable than such an one?
What filthier than that mouth, which chews such food?
And yet this is a work of nature, but the other not: or
rather both the one and the other are contrary to nature.
How? Since it is not according to nature to be causelessly
abusive, but against nature: he speaks nothing then like a
man, but part as beast, part as madman. As then the
disease of the body is contrary to nature, so also is this.
And to shew that it is contrary to nature, if he shall con-
tinue in it, he will perish by little and little: but if he con-
tinue in that which is natural, he will not perish. I had
rather sit at table with a man who eats dirt, than with one
who speaks such words. See ye not the swine devouring
dung? So also do these. For what is more stinking than
the words which abusive men utter? It is their study to
speak nothing wholesome, nothing pure, but whatever is base,
whatever is unseemly, that they study both to do and say:
and what is worse, they think to disgrace others, while they in
fact are disgracing themselves. For that it is themselves they
disgrace is plain. For, leaving out of the question those
who speak lies (in their railings), say it be some notorious
harlot, or even from the stage some other (abandoned crea-
ture), and let that person be having a fight with some other
person: then let the latter cast this up to the former (what

x In the mod. t. τὶ ποιοῦντες; is ‘ by holding our peace let us call the
placed before Kévw ἐπιβ. and σιγῶντες dogs &c.”
is connected with τοὺς κύνας καλῶμεν:

AcTSs
XIV.
14—28.

440 even if the thing spoken be true.

Homi. she or he is), and the former retort upon the latter the same

XXXI

——~— reproach: whether of them is most damaged by the words?

For* the former is but called what in fact he or she is, which
is not the case with the other: so that the first gets nothing
more in the way of shame (than there was before), while to
the other there accrues a great accession of disgrace. But

'mod.t.again, let there be some ‘hidden actions, and let only the

εἰργασ-
μένα,
‘which
have
been
done.’

2 ἐκπομ

/
TEVET®)

Eph. 4,

29.

person abusing know of them: then, holding his peace until
now, let him openly ?parade the reproach: even so, he himself
is more disgraced than the other. How? by making him-
self the herald of the wickedness, so‘ getting for himself
[either] the imputation of not being privy to any such thing,
[or the character] of one not fit to be trusted. And you
shall see all men forthwith accuse him: “If indeed he had
been privy to a murder being done, he ought to have
revealed it all:” and so they regard him with aversion as
not human even, they hate him, they say he is a wild beast,
fierce and cruel: while the other they pardon much rather
than him. For we do not so much hate those that have
wounds, as those that compel one to uncover and shew
them. Thus that man has not only disgraced the other, but
himself as well, and his hearers, and the common nature of
men: he has wounded the hearer, done no good. For this
reason Paul says: If there be any word that is good for
edifying, that tt may minister grace unto the hearers. Let
us get a tongue speaking only good things, that we may be
lovely and amiable. But indeed, everything is come to that
pitch of wickedness, that many boast of the very things, for

‘ In the original the sense is per-
plexed hy the negligent use of the
demonstr. οὗτος and ἐκεῖνος, supra
p- 90. note ο. The meaning is: ‘ Β.
(the second person mentioned) says to
A. (suppose a πόρνη περιφανής.) * You
are so and so,’ such being the fact: she
retorts with a like reproach, which is
not true: whether is most damaged
(ὕβρισται) Not she, for being what
the other calls her she is just where
she was before. The disgrace is to
him; and that, not from her words,
for they do not fit: but from his own
indecent railing: so that he think-
ing to disgrace her has more disgraced
himself. He is more disgraced by

calling the other the thing that she is,
than by being called by her the thing
that he is not.’’

t ἀσυνειδησίας ἄπιστον δόξαν λαβών:
which being unintelligible, must be
restored by replacing ἢ before ἄσυν;
and before ἀπίστου (sofmod. t. rightly
for ἄπιστον). ‘* He gets the δόξα
either of ἀσυνειδ. in which case he is
a foul calumniator, or of an ἄπιστος:
which latter in the way in which it is
put supra Hom. xiv. p. 204: ‘Sas re-
gards himself, he has shewn all men
that he is not to be trusted, as not
knowing how to screen his neighbour's
faults.”

To glory in an abusive tongue, unmanly and despicable. 441

which they should hide their faces. For the threats of the
many are of this kind: “ Thou canst not bear my tongue,”
say they. Words, these, worthy only of a woman, of an
abandoned drunken old hag, one of those that are dragged
(to punishment)" in the forum, a procuress. Nothing more
shameful than these words, nothing more unmanly, more
womanlike, than to have your strength in the tongue, and to
think great things of yourself because you can rail, just like
the fellows in processions, like the buffoons, parasites, and
flatterers. Swine they are rather than men, who pride
themselves upon this. Whereas you should (sooner) have
buried yourself, and if another gave you this character,
should recoil from the charge as odious and unmanly, instead
of that you have made yourself the herald of (your own) dis-
grace'. But you will not be able to hurt him you speak ill of.
Wherefore I beseech you, considering how the wickedness is
come to such a height, that many boast of it, let us return to
our senses, let us recover those who are thus mad, let us take
away these councils* out of the city, let us make our tongue
gracious, let us rid it of all evil speaking, that being clean from
sins, we may be able to draw down upon us the goodwill from
above, and to have mercy vouchsafed unto us from God,
through the grace and compassion of His only-begotten Son,
with Whom to the Father together with the Holy Spirit be
glory, might, honour, now and ever, world without end. Amen.

ἃ τῶν ἐπ᾽ ἀγορᾶς συρομένων, not as ment, and screaming out their foul-
Ben. evrum qui forum frequentant: mouthed railings.”
but, ‘‘one of those old hags, bawds, and Χ ταῦτα ἐκ τῆς πόλεως TA συνέδρια.
the like, whom for their crimes youmay So all our Mss: perhaps tattas—rds
see dragged by the officers to punish- συνηθείας.

AcTs
ΧΙ
14—28,

! ὕβρεων

HOMILY XXXII.

AcTs xv. 1.

And certain men which came down from Judea taught the
brethren, and said, Except ye be circumcised after the
manner of Moses, ye cannot be saved.

Marx“ how at every step of the right progress in respect
of the Gentiles, the beginning is brought in as matter of
necessity. Before this, (Peter) being found fault with, jus-
tified himself, and said all that he said in the tone of
apology, which was what made his words acceptable: then,
the Jews having turned away, upon this, (Paul) came to the
Gentiles. Here again, seeing another extravagance coming
in, upon this (the Apostle) enacts the law. For as it is likely
that they, as being taught of God, discoursed to all indiffer-
ently, this moved to jealousy them of the Jews (who had
believed). And they did not merely speak of circumcision,
but they said, Ye cannot even be saved. Whereas the very
opposite to this was the case, that receiving circumcision they
could not be saved. Do you mark how closely the trials
succeed each other, from within, from without? It is

ἃ Ὅρα πανταχοῦ τῆς εἰς τὰ ἔθνη
διορθώσεως (the putting things right,
the introduction of the right and
proper course: mod. t. peraBdoews)
ἀναγκαίαν τὴν ἀρχὴν εἰσαγομένην.
Mod. t. ἀπ᾿ αὐτῶν εἰσαγ. which Ben.
renders, ‘‘vide ubique transitum ad
Gentes necessario a Judeis induc-
tum.” But the meaning is: ‘‘Through-
out, it is so ordered by the Providence
of God, that the Apostles do not seem
to act spontaneously in this matter, but

to be led by the force of cireumstances.”
The persons (Peter, Paul, James)
are not specified, the sense being:
First, upon fault being found, there is
apologizing and self-justifying: then,
upon the Jews’ open aversion, the
preaching comes to the Gentiles: now,
upon a new emergency, a law is
enacted.—In the next sentence, B.C.

διαφόρως: A. and moi. t, ἀδιαφόρως,
which we retain.

Gradual establishment of the rights of the Gentiles. 443

well ordered too, that this happens when Paul is present, 4¢TSs
that he may answer them. When therefore Paul and 1 11.
Barnabas had no small dissension and disputation with v.2. —
them, they determined that Paul and Barnabas, and certain

other of them, should go up to Jerusalem unto the apostles

and elders about this question. And Paul does not say,
What? Have I not a right to be believed after so many
signs? but he complied for their sakes. And being brought v. 3.
on their way by the Church, they passed through Phenice

and Samaria, declaring the conversion of the Gentiles: and

they caused great joy unto all the brethren. And observe,

the consequence is that all, the Samaritans also, learn what

has come to the Gentiles; and they rejoiced. And when they ν. 4,
were come to Jerusalem, they were received of the Church,

and of the apostles and elders, and they declared all things

that God had done with them. See what a Providence is

here! But there rose up certain of the sect of the Pharisees y, 5—7.
which believed, saying, That it was needful to circumcise
them, and to command them to keep the law of Moses.

And the apostles and elders came together for to consider of

this matter. And when there had been much disputing,
Peter rose up, and said unto them, Men and brethren, ye

know how that of old days God made choice among us,

that the Gentiles by my mouth should hear the word of the
Gospel, and believe. Observe Peter from the first ‘standing 1 μεχω-
aloof from the affair, and even to this time judaizing. ΑΑπαρισμένον
yet (says he) ye know. Perhaps those were present who Ἢ τὰ
of old found fault with him in the matter of Cornelius, and 2:
went in with him (on that occasion): for this reason he
brings them forward as witnesses. rom old days, he says,
did choose among you. What means, Among you? Either,
in Palestine, or, you being present. By my mouth. Observe
how he shews that it was God speaking by him, and no
human utterance. And God, that knoweth the hearts, gave y, 8,
testimony unto them: he refers them to the spiritual tes-
timony: by giving them the Holy Ghost even as unto us.
Everywhere he puts the Gentiles upon a thorough equality.
And put no difference between us and them, having purified ν. 9.
their hearts by faith. From faith alone, he says, they ob-
tained the same gifts. This is also meant asa lesson to those

511,

Homi.

XXXIT.

¥. 10:

11-

ν.

Rom, 4,

Recapi-

tulation.

444 The Judaizers, in asserting the necessity of the Law,

(objectors): this is able to teach even them that faith
only is needed, not works nor circumcision. For indeed
they do not say all this only by way of apology for the
Gentiles, but to teach (the Jewish believers) also to abandon
the Law. However, at present this is not said. Now there-
Sore why tempt ye God, to put a yoke upon the neck of the
disciples ? What means, Tempt ye God? As if He had not
power to save by faith. Consequently, it proceeds from a
want of faith, this bringing in the Law. Then he shews
that they themselves were nothing benefited by it, and he
turns the whole (stress of his speech) against the Law, not
against them, and (so) cuts short the accusation of them:
which neither our fathers nor we were able to bear. But
we believe that through the grace of the Lord Jesus
we shall be saved, even as they. How full of power these
words! The same that Paul says at large in the Epistle to
the Romans, the same says Peter here. For if Abraham,
says (Paul), was justified by works, he hath whereof to glory,
but not before God. Do you perceive that all this is more a
lesson for them than apology for the Gentiles? However, if he
had spoken this without a plea for speaking, he’ would have
been suspected: an occasion having offered, he lays hold of
it, and speaks out fearlessly. See on all occasions how the
designs of their foes are made to work with them. If those
had not stirred the question, these things would not have
been spoken, nor what follows.

6) But* let us look more closely at what has been said.
[And certain men, etc.] In Jerusalem, then, there were not
any believers from among the Gentiles: but in Antioch of
course there were. Therefore’ there came down certain yet
labouring under this disease of the love of rule, and wishing

> Mod. t. ἴσως οὐδαμῶς ὕποπτος ἦν,
“perhaps he would not have been any
way suspected.” '

¢ In the Mss, and Edd. the part
marked 4 is transposed to the begin-
ing (6) of the remarks introductory to
the Morale, so that the Recapitulation
(announced by mod. t. at the end of the
first sentence of a) is split into two

halves and the latter given first.
the old text the two parts ὦ, ὁ make
the entire Recapitulation, so that it is
by no means ἀκριβέστερον.

d Mod. t. ““ Therefore they depart
(thither) and stay no short time there
(ch. 14, 28.) But there arose certain
of the Pharisees (v. 5.) yet labouring
under the disease, &c.”

disbelieved God’s power to save by faith. 445

to have those of the Gentiles attached to them. And yet Acrs
Paul, though he too was learned in the Law, was not thus PEA
affected. [When therefore Paul and Barnabas had nov.2.
small disputation with them, etc.] But when he returned

from thence, the doctrine also became more exact. For

if they at Jerusalem enjoin no such thing, much more these
(have no right to do so). [And being brought on their way, v. 3.
etc. they caused no small joy to the brethren.) Do you
mark, as many as are not enamoured of rule, rejoiced in
their believing? It was no ambitious feeling that prompted

their recitals, neither was it for display, but in justification vy. 3. 4.
of the preaching to the Gentiles. Thus they say nothing of

what had happened in the matter of the Jews*. [But there ν. δ.
arose up certain of the sect of the Pharisees which believed,

etc.] (a) But even if they would needs bring over the
Gentiles to their side, they learn that neither must the
Apostles overlook it’. [And the Apostles and elders, etc.] v. 6.
Among us, he says, God chose: and from old days: long

ago, he says, not now. Andé£ this tco is no small point—

at a time when Jews believed, not turned away (from the
Gospel). [Among us; an argument] from the place: [of

old days,| from the time. And that expression, Chose: just

as in their own case” he says not, (So) willed it, but, Chose ;

[that the Gentiles by my mouth should hear the word of the
Gospel and believe.| Whence is this proved? From the

κότων : i.e. of the dispute about cir-
cumcision, see below p. 447, note p. The
first sentence of ὁ, *‘ Great effrontery
(this) of the Pharisees, &c.” would
come in suitably here, but it is required
for introduction of the sentence which
follows it, ““ But see the Apostles,
&e.”

f Here mod. t. has the formula,
"AAN ἴδωμεν ἄνωθεν τὰ εἰρημένα.

& Καὶ τοῦτο δὲ οὐ μικρὸν, ᾿Ιουδαίων
πιστεύοντων καὶ τούτων οὐκ ἄποστρα-
φέντων, ἀπὸ τοῦ τόπου, ἀπὸ τοῦ καιροῦ.
Mod. t. substitutes the sense of the
latter words: δύο τούτοις ὃ λέγει πισ-
τοῦται, τῷ καιρῷ καὶ τῷ τόπῳ: but for
the former, οὐ μικρὸν δὲ τὸ καὶ ᾽Ἴου-
δαίων πιστευόντων τοῦτο ἀποστραφῆναι,
“quod etiam Judeis credentibus hoc
avertatur.? Ben. We reject τούτων,

‘© Tong ago—therefore why raise this
question now, which was settled in
those early days, when Jews received
the faith, not rejected it with aversion ?
which aversion of theirs is mow the oc-
casion of the preachers’ turning to the
Gentiles. Yet even then the will of
God was plainly declared. Thus the
Apostle argues strongly both from the
place—here in the midst of the Jews—
and from the time.”

h ὥσπερ ἐπ᾽ αὐτῶν: referring to i. 24.
as below on καρδιογνώστης. He means,
‘¢ Tt was a purpose of the Lord, anda
high distinction : therefore he does not
say, He would, or was willing that
the Gentiles should hear, but He
elected me for this work, as He elected
us to the Apostleship.”’

440 ρέθγ᾽5 discourse contains the seeds of Paul’s doctrine.

Homit. Spirit. Then he shews that the testimony given them is not
— of grace merely, but of their virtue. [And God which knoweth

the hearts bare them witness :| having afforded to them nothing
less (than to us), for, he says, Put no difference between us
and them. Why then, hearts are what one must every-
where look to‘. And it is very appositely said, God that
knoweth the hearis bare them witness: as in the former
ch.1,24. Instance, Thou, Lord, that knowest the hearts of all men.

For to shew that this is the meaning, observe what he adds:

Put no difference between us and them. When he has

mentioned the testimony borne to them, then he utters that
1°" 7, great word, the same which Paul speaks, Neither circumcision
Eph. 2, availeth any thing, nor uncirceumcision. That He may make
a: the twain [one] in Himself. Of all these, the seeds lie in
Peter’s discourse. And he does not say, (Between) them of
the circumcision, but, Between us, that is the Apostles, [and
them.]| Then, that the expression No difference may not seem

v. 9.

v.10. an outrage, After faith, he says—[having purified their hearts
by faith |—He thoroughly cleansed them first. Then heshews,
ν.11. not that the Law was evil, but themselves weak.—[ But wwe
believe that through the grace of the Lord Jesus we shall be
saved even as they.| Mark how he ends with a fearful con-
sideration. He! does not discourse to them from the prophets,
but from things present, of which themselves were witnesses.
τα, Of course” (the Prophets) also themselves anon add their

testimony, and make the reason stronger by what has now
come to pass. And observe, he first permits the question to

i “Apa καρδίας δεῖ πανταχοῦ ζητεῖν. has come in from another place, (per--

i. 6. ‘He implies that God, as knowirg
the hearts of all men, saw the fitness
of these Gentiles, therefore chose them,
and made no distinction between us
and them in point of fitness.
quently, the heart, not circumcision, is
what we must everywhere look to,
Nay, he adds, this same expression,
καρδιογνώστης was used by the Apo-
stles on the occasion above referred to:
so that Peter, by using it here also, de-
clares the Gentiles to be upon a par
with the Apostles themselves: no differ-
ence between ws, the Apostles, and
them.”

k Mss. Ἐξεκάθαρε πρότερον τὸν λό-
γον; καὶ τότε κιτ. Χ. Either τὸν λόγον

Conse-

haps after εἰς φοβερὸν κατέληξε below, )
or some words are lost, 6. g. πίστει τῇ
eis τὸν λόγον. ὃ

1 The φοβερὸν is in the καθ᾽ ὃν
τρόπον κἀκεῖνοι. ‘Our danger, through
the Law, is greater than theirs. Not
only are they put upon a par with
us, but we may be thankful to be put
upon a par with them.’ To bring out
this point, he reviews the tenor and
drift of St. Peter’s speech.

™ Εἰκότως καὶ αὐτοὶ λοιπὸν ἐπιμαρτυ-
ροῦσι: that αὐτοὶ means the Prophets
(cited by St. James), seems to be shewn
by τοῖς ἤδη γενομένοις, ‘what they long
ago foretold, which is even now come
to pass,”

Jews may be thankful to be saved with the Gentiles. 447

be moved in the Church, and then speaks. [And put no
difference between—| he said not, Them of the circumcision,
but [ws, and them, 1. 6.1 the Gentiles: for" this (gradual
advance) little by little is stronger. [Why therefore tempt ye
God?] who is become (the) God of the Gentiles: for this was
tempting’: * * * whether He is able to save even after the
Law. See what he does. He shews that they are in danger.
For if, what the Law could not do, faith had power to do,
[we believe that through the grace of the Lord Jesus we shall

be saved even as they :] but faith falling off, behold, themselves ool

(are) in destruction. And he did not say, [Why do] ye
disbelieve? which was more harsh, [but, Tempt God,] and
that when the fact is demonstrated.

(c) Great effrontery this, of the Pharisees, that even after
faith they set up the Law, and will not obey the Apostles.
But see these, how mildly they speak, and not in the tone of
authority: such words are amiable, and more apt to fix
themselves in the mind. Observe, it is nowhere a display of
words, but demonstration by facts, by the Spirit. And yet,
though they have such proofs, they still speak gently. And
observe: they?’ do not come accusing those at Antioch, [but
declaring ali things that God had done with them:] but
thence again these men lay hold upon the occasion (to com-
pass their own objects), [but there rose up etc.] Such were
the pains they took in their love of power: and it was not
with the knowledge of the Apostles that they [Paul and Bar-

0 τὸ γὰρ κατὰ μικρὸν τοῦτο ἰσχυρότερον
γενόμενον τῶν ἐθνῶν" τοῦτο γὰρ πειράζον-
τος ἦν κι τ. A. Mod. t. τοῦτο γὰρ κατὰ
μικρὸν ἐπαγόμενον ἐγίνετο ἰσχυρότερον"
ἐκεῖνο δὲ πειρ. ἦν.---ΓΠ 6 meaning is:
“¢ He does not come at once to the point,
but advances to it gradually: first, Put
no difference—though, as he afterwards
shews, if there be a difference it is in
their favour: we are not tothink it much
that they are to be saved as we, but that
we may trust to be saved even as they.”

° Above, it was ‘“‘disbelieving God,
as not able to save by faith.” Here,
‘You are tempting God by your un-
belief: whereas the question is not
so much whether He can save without
the Law, as εἰ δύναται καὶ μετὰ νόμον
(B. τοῦ νόμου) σῶσαι."

Ρ οὐκ ἀπέρχονται διαβάλλοντες τοὺς
ἐν ᾽Αντ. This also shews the ἐπιείκεια

of Paul and Barnabas, that when they
come to Jerusalem, we do not find them
complaining of the Jews whohad come
to Antioch, but they confine themselves
to the recital of ‘‘all that God had done
with them,” y.4.; as he had said above,
οὐδὲν λέγουσι περὶ τῶν εἰς τοὺς Ἰουδαίους
συμβεβηκότων. The next οαθπο, ᾿Αλλ᾽
ἐκεῖθεν πάλιν λαμβάνουσιν ἀφορμὴν
may be referred tothe Apostles, ‘‘ they
again takeadvantage ofthis opportunity,
viz. of the Judaizing opposition, to
establish the freedom of the Gentiles.”
We have referred it to the Pharisaic
brethren, v. 5., for the sake of connexion
with the following οὕτως ἐμελέτων τὸ
gpirapxety.—In the next clause, καὶ
(mod. t. οἱ καὶ) οὐκ εἰδότων τῶν ἀπο-
στόλων ἐμέμφθησαν, Savy. τηδῖρ. has
᾿πέμφθησαν, ‘these Judaizers were not
sent with knowledge of the Apostles.”

AcTS
Ἐν:
]1---1].

comp.

ale 4,
16.

v. 4.

Werle

Homi.

XXXII.

448 The Apostles, patterns of gentleness.

nabas] were blamed. But still they brought forward none of
these charges: but when they have proved the matter, then
(the Apostles) write in stronger terms.

For gentleness‘ is everywhere a great good: gentleness, I
say, not stupid indifference; gentleness, not adulation: for be-
tween these there is a vast difference. Nothing ruffled Paul,
nothing discomposed Peter. When thou hast convincing
proofs, why lose thy temper, to render these of none effect?
It is impossible for one who is out of temper ever to per-
suade. Yesterday also we discoursed,about anger; but there is
no reason why we should not to-day also; perchance a second
exhortation coming directly after the first will effect some-
what. For indeed a medicine though of virtue to heal a
wound, unless it be constantly renewed, mars all. And think
not that our continual discoursing about the same things
is a condemning of you: for if we condemned you, we
should not discourse: but now, hoping that you will gain
much, we speak these things. Would indeed that we did
speak constantly of the same things: would that there were
no other subject of our discourses, than how we might over-
come our passions. For is it not contrary to all reason, that
while emperors, living in luxury and so great honour, have
no subject of discourse either while sitting at table, or at any
other time, save only how to overcome their enemies'—and
therefore it is that they hold their assemblies each day, and
appoint generals and soldiers, and demand taxes and tributes ;
and that of all state affairs, the moving causes are these two,
the overcoming of those who make war upon them, and the
establishing of their subjects in peace—we have no mind for
such themes as this, nor ever even dream of conversing upon
them: but how we may buy land, or purchase slaves, and

4 ᾿Επιείκεια, gentleness, in the sense _ state of things when this Homily was

of moderation and forbearance, keeping
one’s temper: here distinguished from
the temper of the ψυχρὸς, which is un-
ruffled only because he does not feel,
and that ofthe flatterer, who puts up with
everything for the sake of pleasing.

τ He means, that to βασιλεῖς, when
there is an enemy in the field against
them, the engrossing theme of discourse,
even at table, is how to overcome
their enemies. Such was probably the

preached: for the note of time in Hom.
xliv. implies that it was delivered
either at the close of 400 or the begin-
ning of 401 A. D.: now the former of
these years was signalized by the revolt
and defeat of Gainas. Hence the
following passage might be rendered,
““they are holding assemblies each day,
appointing generals and demanding
taxes, &c.”’ The war ended Dec. 400,
in the defeat of Gainas.

The same things need to be taught again and again. 449

make our property greater, these are subjects we can talk about Acts
every day, and never be tired of them: while concerning things , ae
in ourselves and really cur own, we neither wish to speak our-
selves, nor so much as dream of tolerating advice, nor of en-
during to hear others speaking about them? But answer me,
what do you talk about? About dinner? Why that 15 ἃ subject

for cooks. Of money? Nay, that, is a theme for hacksters and
merchants. Of buildings? That belongs to carpenters and
builders. Ofland? That talkis for husbandmen. But for us,
there is no other proper business, save this, how we may make
wealth for the soul. Then let not the discourse be wearisome

to you. Why is it that none finds fault with the physician for
always discoursing of the healing art, nor with people of
other crafts for talking about their peculiar aris? If indeed

the mastery over our passions were really achieved, so that
there were no need of putting us in mind, we might rea-
sonably be taxed with ambition and display: or rather, not
then either. For even if it were gained, for all that, there
would be need of discoursing, that one might not re-
lapse and remain uncorrected: as in fact physicians dis-
course not only to the sick, but also to the whole, and they
have books on this subject, on the one part how to free from
disease, on the other how to preserve health. So that even if we

are well, still we must not give over, but inust do all in order

to the preserving of our health. And when we are sick [3.]
there is a twofold necessity for advice: first, that we may be
freed from the disease ; secondly, that having been freed,

we may not fall into it again. Well then, we are discoursing

now by the method of treating the sick, not by the rules for

the treatment of the healthy.

How then may one root out this evil passion ? how subdue? 'ὕποσκε-
this violent fever? Let us see whence it had its birth, and aces
let us remove the cause. Whence is it wont to arise?) From
arrogance and much haughtiness. This cause then let us
remove, and the disease is removed together with it. But
what is arrogance? whence does it arise? for perhaps we
are likely to have to go back to a still higher origin. But
whatever course the reason of the thing may point out, that
let us take, that we may go to the bottom of the mischief, and
pluck it up by the roots. Whence then comes arrogance?

400 Wonderful capability of human nature,

Homr. From our not looking into our own concerns, but instead of
ieee busying ourselves about the nature of land, though we
are not husbandmen, and the nature of gold, though we are
not merchants, and concerning clothing, and every thing else:
while to ourselves and our own nature we never look at all.
And who, you will say, is ignorant of his own nature? Many:
perhaps all, save a few: and if ye will, I will shew the proof
of it. For, tell me, what is man? If one were asked, will
he be able to answer outright to the questions, In what he
differs from the brutes, in what he is akin to the heavenly
inhabitants, what can be made of man? For as in the case
of any other material, so also in this case: man is the
subject-matter, but of this can be made either an angel or a
beast. Does not this seem a strange saying? And yet ye
have often heard it in the Scriptures. For of certain human
Mal. 2, beings it was said, he is the angel of the Lord: and from his
Nal 3, lips, saith it, they shall seek judgment: and again, I send
Wee 12, My angel before Thy face: but of some, Serpents, generation
34. of vipers. So then, it all depends upon the use. Why do
1 say, an angel? the man can become God, and a child of
Ps.82,6.God. For we read, 7 have said, Ye are gods, and all of you
are children of the Most High. And what is greater, the
power to become both God and angel and child of God is
put into his own hands. Yea, so it is, man can be the maker
of an angel. Perchance this saying has startled you? Hear
Mat.22, however Christ saying: Jn the Resurrection they neither
30. marry nor are given in marriage, but are like unto the angels.
Mat.19, And again, He that és able to receive it, let him receive it.
τὸ In a word, it is virtue which makes angels: but this is in our
power: therefore we are able to make angels, though not in
nature, certainly in will. For indeed if virtue be absent, it
is no advantage to be an angel by nature; and the Devil is a
proof of this, who was an angel once: but if virtue be present,
itis no loss to bea man by nature; and John is a proof of this,
who was a man, and Elias who went up into heaven, and
all those who are about to depart thither. For these indeed,
though with bodies, were not prevented from dwelling in
heaven: while those others, though without bodies, could
not remain in heaven. Let no one then grieve or be vexed
with his nature as if it were a hindrance to him, but with his

to become angelic, and even Divine. 451

will. He (the Devil) from being incorporeal became a lion: for Acrs
lo! it saith, Our adversary, as a roaring lion, walketh about, ΤῚΣ
seeking whom hemay devour: we from being corporeal, become 1 Pet.5,
angels. For just as if a person, having found some precious *-
material, should despise it, as not being an artificer, it will be

a great loss to him, whether it be pearls, or a pearl shell, or

any other such thing that he has seen; so we likewise, if we

are ignorant of our own nature, shall despise it much: but if

we know what it is, we shall exhibit much zeal, and reap the
greatest profits. For from this nature is wrought a king’s

robe, from this a king’s house, from this nature are fashioned

a king’s members: all are kingly. Let us not then misuse

our own nature to our hurt. He has made us a litile lower Psa.8,5.
than the angels, 1 mean, by reason of death: but even that

little we have now recovered. There is nothing therefore to
hinder us from becoming nigh to the angels, if we will. Let

us then will it, let us will it, and having exercised ourselves
thoroughly, let us return honour to the Father, and the Son,

and the Holy Spirit, now and ever, world without end. Amen.

Gg2

Deut.
Ge
Mat.18,
16:

HOMILY XXXII.

Acts xv. 18—15.

And after they had held their peace, James answered, saying,
Men and brethren, hearken unto me : Symeon hath declared
how God at the first did visit the Gentiles, to take out of
them a people for his name. And to this agree the words of
the prophets.

Tuis (James) was bishop, as they say, and therefore
he speaks last, and herein is fulfilled that saying, 771
the mouth of two or three witnesses shall every word
be established. But observe the discretion shewn by
him also, in making his argument good from the pro-
phets, both new and old*. For he had no acts of his own to
declare, as Peter had and Paul. And indeed it is wisely
ordered that this (the active) part is assigned to those, as
not intended to be locally fixed” in Jerusalem, whereas
(James) here, who performs the part of teacher, is no way
responsible for what bas been done, while however he is
not divided from them in opinion. (6) Men and brethren,
he says, hearken unto me. Great is the moderation of the
man. His also is a more complete oration, as indeed it
puts the completion to the matter under discussion.
(a) Symeon”, he says, declared: (namely,) in Luke, in that he

* All our Mss. and the Cat. ἀπό re κ. τ. A., which is in fact what the sense
νέων ἀπό τε παλαιῶν βεβαιουμένου τῶν requires: ‘‘from the prophets, new
προφητῶν τὸν λόγον, which must be (as Symeon) and old.”
rendered, ‘* Confirming the word of the b Edd. ἐπιχωριάζειν, Cat. ἐγχρονίζειν,

prophets ;” so Ed, Par. Ben. 2. where substituted for the less usual eyxwel-
the other Edd. have maa. mpop. βεβ. afew of A. B. C. Sav.— Below, Συμεὼν,

James as Bishop speaks last. 453
prophesied [ Which Thou hast prepared before the face of all Acts
nations, a light to lighten the Gentiles, and the glory of Thy \3 rae
people Israel.| (c) How God at the first did visit the Luse 2, ee a
Gentiles, to take out of them a people for His Name.”
Then, since that (witness), though* from the time indeed he

was manifest, yet had not authority by reason of his not
being ancient, therefore he produces ancient prophecy also,
saying, And to this agree the words of the Prophets, as it is
written: After this I will return, and will build again the ν- 16.
tabernacle of David, which is fallen down; and I will
build again the ruins thereof, and I will set it up. What?

was Jerusalem raised up? Was it not rather thrown down?
What’ sort of raising up does he call that which took place

after the return from Babylon? That the residue of men, he ν. 17.
says, may seek the Lord, even ali the Gentiles upon whom

My Name is called. Then, what makes his word authori-
tative—Saith the Lord, which doeth all these things: and,

for that this is no new thing, but all was planned from the
beginning, Known unto God are all His works from ever- v.18.
lasting. And’ then again his authority (as Bishop): Where-1 ya) τὸ
fore my sentence is, that we trouble not them, which from ὦ aus
among the Gentiles are turned to God: but that we write. 19. 21.
unto them, that they abstain from pollution of idols, and
Srom fornication, and from things strangled, and from

rity as the old prophets. Probably
the form of opposition was this: ἐπειδὴ
ἐκεῖνος amb μὲν x κ δῆλος ἦν, ἀπὸ
δὲ τοῦ χρόνου τὸ ἀξιόπιστον oun εἶχε
διὰ τὸ μὴ παλαιὸς εἶναι. ‘Since
Symeon, though from e* he was
manifestly (a prophet), yet from time
had not the like authority because he
was not ancient.”

4 Mod. t. “But it is not of these

φησὶν, ἐξηγήσατο ἐν τῷ Λουκᾷ προφη-
tevoas. Cat., ‘* He who in Luke pro-
phesied, Lord, now lettest Thou Thy
servant depart.—It is remarkable that
it does not occur to Chrys, that Symeon
is Simon Peter, though 2 Pet. i. 1. has
Συμέων Πέτρος in the Cod. Alexandr.,
and many other Mss. in the mod. t.
Chrys. is made to say: ‘‘ Some say
that this is he who is mentioned by

Luke: others, that he is some other
person of the same name. (Acts xiii. 1.?)
But whether it he the one or the other
is a point about which there is no need
to be particular; but only to receive as
necessary the things which the person
declared.”

© ἀπὸ μὲν τοῦ χρόνου δῆλος ἦν, Td
δὲ ἀξιόπιστον οὐκ εἶχε: the former
clause seems to be corrupt. The sense
in general is, He was manifestly (a
prophet), but had not the same autho-

things that he speaks. And what
raising up, you will say, does he mean?
That after Babylon.” We point it,
ποίαν λέγει ἔγερσιν Thy μετὰ Βαβυ-
λῶνα; “ Was it raised up? was it not
rather rased to the ground (by tie
Romans)? ‘True it was rebuilt after
the return from Babylon, but what
sort of raising up does he call that?”
For the answer to these questions, not
given here, see the Recapitulation,
(note k.)

Homi.L.

XX XITT.

Wie tebe

. 24.

. 25.

v. 20-28,

454 Wisdom and moderation of the Apostolic Letter.

4lood. For Moses of old time hath in every city them that
preach him, being read in the synagogues every sabbath day.
Since® then they had heard of the Law, with good reason
he enjoins these things from the Law, that he may not seem
to make it of no authority. And (yet) observe how he does
not let them be told these things from the Law, but
from himself, saying, It is not that I heard these things
from the Law, but how? “We have judged.” Then the
decree is made in common. Then pleased it the Apostles
and elders, together with the whole Church, to choose men of
their own company—do you observe they do not merely
enact these matters, and nothing more ?—and send them to
Antioch with Paul and Barnabas: namely, Judas surnamed
Barsabas, and Silas, chief men among the brethren: and
they wrote letters by them after this manner. And observe,
the more to authenticate the decree, they send men of their
own, that there may be no room for regarding Paul and his
company with suspicion. The Apostles and elders and
brethren send greeting unto the brethren which are of the
Gentiles in Antioch and Syria and Cilicia, And mark‘
with what forbearance of all harsh vituperation of those
(brethren) they indite their epistle. Forasmuch as we
have heard, that certain which went out from us have
troubled you with words, subverting your souls, saying, Ye
must be circumcised, and keep the Law: to whom we gave
no such commandment. Sufficient was this charge against
the temerity of those men, and worthy of the Apostles’ mode-
ration, that they said nothing beyond this. Then to shew
that they do not act despotically, that all are agreed in this,
that with deliberation they write this—J¢ seemed good io us,
being assembled with one accord, to send men of ours whom
we have chosen—then, that it may not look like disparage-
ment of Paul and Barnabas, that those men are sent, observe
the encomium passed upon them—/ogether with our beloved
Barnabas and Paul, men that have hazarded their lives for

e All our Mss. ἐπειδὴ οὐκ ἦσαν ἀκη-
κοότες τοῦ νόμου, which contradicts
v.21. We restore ἐπειδὴ οὖν. In B.
C. v. 21. with the words ἐπειδὴ οὐκ
ἦσαν ak. τοῦ νόμου is repeated after,
** We have judged.”

f Mss. and Edd. Kal ὅρα πῶς φορ-

τικῶς ἐκείνους διαβάλλοντες ἐπιστέλ-
λουσιν. ‘The sense absolutely requires
πῶς ov opt. It would be strange if
Chrys. made τὸ φορτικὸν and τὸ δια-
βάλλειν matter of commendation:
moreover in his very next remark he
says just the contrary, and below, p. 459.

The Law declared to be a burden. 455

the name of our Lord Jesus Christ. We have sent therefore acrs
Judas and Silas, who shall also tell you the same things by oe
mouth. For it seemed good to the Holy Spirit and to us— τ τ
it is not man’s doing, it says,—to lay upon you no greater
burden—again it calls the Law a burden: then apologizing

even for these injunctions—save these necessary things:

That ye abstain from meats offered to idols, and from blood, v. 29.
and from things strangled, and from fornication: from
which if ye keep yourselves, ye shall do well. For these
things the New Testament did not enjom: we nowhere

find that Christ discoursed about these matters; but these
things they take from the Law. From things strangled,

it says, [and from blood]: here it prohibits! murder.} comp.
So when they were dismissed, they came to Antioch: ama os
when they had gathered the multitude together, they de-v.30.31.
livered the epistle: which when they had read, they
rejoiced for the consolation. Then those (brethren) also
exhorted them: and having established them, for towards

Paul they were contentiously disposed, so departed from them

in peace. And Judas and Silas, being prophets also them- v.32.33.
selves, exhorted the brethren with many words, and con-
Jirmed them. And after they had tarried there a space,

they were let go in peace from the brethren unto the
Apostles. No more factions and fightings, but thenceforth

Paul taught®.

There was no Recapi-
tulation.
v. 12.

[Then all the multitude kept silence etc. ]
arrogance in the Church. After Peter Paul speaks, and
none silences him: James waits patiently, not starts up
(for the next word). Great the orderliness (of the proceed-
ings). No word speaks John here, no word the other
Apostles, but held their peace, for James was invested with

& Ποῦλος δὲ λοιπὸν ἐδίδασκεν. Per- this occasion 1 suppose it was that they

haps this may belong to the Recapitu-
jation, v. 12.—In the mod. t. the matter
is a good deal transposed, without any
necessity, and the Recapitulation is
made to begin after the sentence ending,
“love of glory.”’—This seems to be the
proper place for the first of the sen-
tences following the Recapitulation, p.
462, note a, viz. ‘‘ Nomore faction. On

received the right hand, as he says him-
self, They gave to me and Barnabas
the right hands of fellowship. On this
(same) occasion he says, They added
nothing to me. For they confirmed his
view: they praised and admired it.’’

h émimnda N. Cat. (ἐπηπιδᾷ sic
A.B.C.) mod. t. ἀποπηδᾶ, ‘ recoils’’
from hearing Paul.

HoMIL.
D8. ΠΠῚ

vv. 153:

456 James, being in authority, speaks more mildly.

the chief rule, and think it no hardship. So clean was their
soul from love of glory. [And after that they had held their
peace, James answered etc.) (0) Peter indeed spoke more
strongly, but James here more mildly: for thus it behoves
one in high authonty, to leave what is unpleasant for others
to say, while he himself appears in the milder part. (a) But
what means it, How God first (πρῶτον) did visit? (It means)
from the beginning (ἐξ ἀρχῆς)". (c) Moreover he well says,
Symeonr 'eapounded (or, interpreted), implying that he too
spake the mind of others. [And to thts agree etc.] Observe
how he shews that this is a doctrine of old time. To take out
of the Gentiles, he says, a people for His Name. Not simply,
Chose, but, for His Name, that is, for His glory. His Name
is not shamed by the *taking the Gentiles first, but it is
even a greater glory.—Here some even great thing is hinted
at: that these are chosen before all*®. [After this I will
relurn, and rebuild the tabernacle of David which is fallen
down.| But if one would look into the matter closely, the
kingdom of David does in fact now stand, his Offspring
reigning everywhere. lor what is the good of the buildings
and the city, with none obeying there? And what is the
harm arising from the destruction of the city, when all are
willing to give their very souls? There is that come which

i The scribes did not perceive that
ἐξ ἀρχῆς is the answer to the question,
Ti ἐστιν, καθὼς πρῶτον k.7.A, therefore

throughout the world. As for the
buildings and city, what loss is that?
Nay, David himself is more glorious

transposed this sentence and gave ἐξ
ἀρχῆς to the sentence (a) (Cat. omits
them.) Mod. t., the question being
thus left unanswered, substitutes Sy-
meon hath declared—kadws mp. k. τ. 2X.
Ἔξ ἀρχῆς σφοδρότερον μέν.

k ὅτι πρὸ πάντων οὗτοι. Here also,
and in τῇ προλήψει τῶν ἐθνῶν, there
seems fo be a reference to πρῶτον, as
if the meaning were, God looked upon
the Gentiles first to take from them,
before the Jews, ete.—After the text,
the questions left unanswered above
(see note d) might be advantageously
introduced. ‘* How could that restor-
ation (after Pabylon) be called an
ἔγερσις, especially as the city was
eventua'ly rased to the ground by the
Romans? ‘True: but the kingdom of
David is in fact more gloriously raised
up, in the reign of David’s Offspring

now than he was before, sung as he is
in all parts of the world. If then this
which the Prophet foretold is come to
pass—this is put as St. James’s argu-
ment—namely, that the city was raised
from its ruins, (and the subsequent
overthrow, when the end of that re-
storation was attained, does not inva-
lidate the fulfilment,) then must the
διά τι of this restoration also come to
pass, namely, that the residue shall
seek the Lord, and all the Gentiles
upon whom that Name is called. The
city was raised up for the sake of
Christ, to come of tiem, and to reign
over all nations. Consequently, the
Prophet shews that the αἴτιον (i.e.
the διά τι, or final cause) of the build-
ing of the city is—the calling of the
Gentiles, τὸ τὰ ἔθνη κληθῆναι.᾽"

The Tabernacle of David rebuilded in Christ. 457

is more illustrious than David: in all parts of the world is Acts
he now sung. This has come to pass: if so, then must this Mei ὡς
also come to pass, [And I will build again the ruins thereof, ~~
and I will set it up:| to what end? that the residue of men v. 17.
may seek the Lord, [and all the Gentiles, upon whom My
Name is called]. Tf then it was to this end that the city

rose again, (namely) because of Him (that was to come) of
them, it shews that of the building of the city the cause is,

the calling of the Gentiles. Who are the residue? those who

are then left’. [And all the Gentiles, upon whom My
Name is called :} but observe, how he keeps the due order,

and brings them in second. Saith the Lord, which doeth
these things. Not saith (only), but doeth. Why then, it

was God’s work.—‘ But the question is other than this,
(namely) what Peter spoke more plainly, whether they must

be circumcised. Then why dost thou harangue about these
matters?’ For what the objectors asserted, was not that
they must not be received upon believing, but that it must

be with the Law. And upon this Peter well pleaded: but
then, as this very thing above all others troubled the hearers,
therefore he’ sets this to rights again. And observe, that! θερα-
which was needful to be enacted as a rule, that it is not 7
necessary to keep the Law, this Peter introduced: but the
milder part”, the truth which was received of old, this James
saith, and dwells upon that concerning which nothing 155
written, in order that having soothed their minds by that
which is acknowledged, he may opportunely introduce this
likewise. Wherefore, saith he, my sentence is, not to trouble v. 19.
them which from among the Gentiles do turn unto God, that

is, not to subvert: for, if God called them, and these observ-
ances subvert, we fight against God. And’ again, them which

1 of ὑπολειπόμενοι τότε, the Jews
whom that (the Babylonian) judgment
leaves.

m Mss. and Edd. τὸ δὲ ἡμέτερον.

dispute.” The γέγραπται may have
come in from the text referred to: ‘‘ to
Wit, Καθὼς γεγράπται etc.”

° The report seems to be defective

We must read τὸ δὲ ἡμερώτερον, as
above: in the preceding clause some-
thing is wanted for antithesis, pro-
bably καὶ dpa, τὸ μὲν φορτικώτερον,
ὕπερ κ.τ.λ.

ἢ ὑπὲρ οὗ οὐδὲν γέγραπται. This
also requires emendation. ‘The sense
demands, ‘‘ About which there is no

here; and in fact N. (Sav. marg.)
inserts after the text, ‘‘shewing both
God's care towards them and mercy,
and their ready mind and piety in
obeying: and he says well, ὅς. But
this addition is unknown to A. B.C.
Cat., aud N. frequently adds to or
otherwise alters the original text,

458 The Letter tacitly shews the Law abrogated

Homi. from the Gentiles, he saith, do turn. And he says well, with

XXXII.

v. 20.

ve 21.

1 ἀνέ-
παυσεν

authority, the “my sentence is.” [But that we write unto
them that they abstain from pollutions of idols, and from
fornication|—(b) and yet they often insisted upon these points
in discoursing to them?—but, that he may seem also to honour
the Law, (he mentions) these also, speaking (however) not as
from Moses but from the Apostles, and to make the com-
mandments many, he has divided the one into two, (saying,)
and fromthings strangled, and from blood. For these,although
relating to the body, were necessary to be observed, because
(these things) caused great evils, [For Moses hath of old
times in every city, etc.| This above all ‘quieted them.
(a) For this cause I affirm that it is good (so 10 write to
them.) Then why do we not write the same injunctions to
Jews also? Moses discourses unto them. See what con-
descension (to their weakness)! Where it did no harm, he
set him up as teacher, and indulged them with a gratification
which hindered nothing, by permitting Jews to hear him in
regard of these matters, even while leading away from him
them of the Gentiles. See what wisdom! He seems to
honour him, and to set him up as the authority for his own
people, and by this very thing he leads away the Gentiles
from him! [Being read in the synagogues every sabbath
day.) Then why do they not learn (what is to be learnt) out

where the sense or connexion is obscure.
—Perhaps however these two sentences
may be better transposed to follow the
part (4), so that the connexion would
be, ‘‘ And again, observe he has been
speaking concerning the Genti/e con-
verts, not openly of the Jewish believers,
and yet in fact what he says is no less
for them.’’—Mod. t. with partial trans-
position, ‘‘ And he wellsays, To them ete.
declaring both the purpose of God from
the beginning with respect to them, and
their obedience and readiness for the
calling. What means- it, 1 judge ?
Instead of, With authority I say that
this isso. But that we write to them,
he says, fo abstain from etc. For these,
though bodily &e. (as below.) And
that none may object, Why then do we
not enjoin the same things to the Jews P
He adds, For Moses etc.: i. 6. Moses
discourses to them continually: for this
is the meaning of, Betng read every

sabbath-day. See what condescension!”

Ρ καίτοι ye πολλάκις αὐτοῖς ὑπὲρ
(not περὶ as Ben. renders, de his)
διελεχθῆσαν mod. t. διελέχθη, referred
perhaps to Moses or the Law, as in the
trajection this sentence follows the last
of (a). The clause seems to refer to
“pollutions of idols and fornication,”
4- d.** Why mention these in the decree ὃ
The Apostles, especially Paul, often
discoursed to them on behalf of these
points of Christian duty, i.e. the ab-
staining from all approach to idolatry,
as in the matter of εἰδωλόθυτα, and from
fornication.” ‘Ihe answer is: ‘‘ He
mentions them, for the purpose of seem-
ing to maintain the Law, (though at the
same time he does not rest them on the
authority of the Law, but on that of the
Apostles: still the Jewish believers
would be gratified by this appareat
acknowledgment of the Law,) and (with
the same view) to make a greater

even for the Jews, while seeming to uphold it.

459

of him, for instance * *1? Through the perversity of these Acts

men.

He shews that even these (the Jews) need observe no γ᾿

33.

more (than these necessary things.) And if we do not write

to them, it is not that they are bound to observe anything
more, but only that they have one to tell them.

And he

does not say, Not to offend, nor to turn them back’, which

is what Paul said to the Galatians, but, nol to trouble

them: he shews that the! point if carried is nothing but 'carép-
a mere troubling. Thus he made an end of the whole %#*

matter®; and while he seems to preserve the Law by adopting

these rules from it, he unbinds it by taking only these.
(c) ‘There was a design of Providence in the disputation also,
that after the disputation the doctrine might be more firm.
[Then pleased it the Apostles to send chosen men of their v.22.93.
own company, etc.| no ordinary persons, but the leading men ;

having written (letters) by them after this manner.
and Syria and Cilicia, where the disease
Observe how they say nothing *harsher against

in Antioch, it says,
had its birth.

To those

[3.]

those men, but look to one thing only, namely, to undo (the 2¢opr-

mischief) which has been done.

For this would make even

the movers of the faction there to confess (that they were
wrong). They do not say, The seducers, the pestilent fellows,
or such-like: though where need is, Paul does this, as when
he says, O full of al! guile: but here, the point Ege 13,

carried, there was no need.

That certain from us ordered you to keep the Law, but,

number of ἐντολαὶ, for which reason
also he divides the one legal prohibition
of blood into the two, ἀπὸ τῶν πνικτῶν
kal ἀπὸ τοῦ αἵματος. The latter, he
says, though σωματικαὶ, are necessary
to be observed, because the non-observ-
ance of this ]aw on which the Jews
laid so much stress led to great evils—
especially made it impossible for
Jewish and Gentile believers to eat at
the same table. For in every city
Moses is preached to Jews and prose-
lytes. Therefore I say it is good that
we charge them by letter to abstain
from these things.’ Then, giving a
different turn to the reason, ‘* for Moses
of old times ete.,” he adds, ‘‘ this is
for them which from the Gentiles, ete.”
as for the Jewish believers, they have
Moses to teach them. Thus again
seeming to uphold Moses, while in fact

he shews, what they might learn from
Moses himself, that the Law is come
to an end for the Jews also.”

4 A.B. ἀπήγ. τὰ ἔθνη ἐξ αὐτοῦ. Διὰ
τί οὖν μὴ παρ᾽ αὐποῦ μανθ.; Cz ἀπήγ. τὰ
ἐξ αὐτοῦ πάντα, οἷον τὰ ἔθνη. Διὰ τί κιτ.λ.
Cat. ἀπήγ. τὰ ἐξ αὐτοῦ μανθ. Hence
we read, ἀπήγαγε τὰ ἔθνη. Διὰ τί οὖν
μὴ τὰ e& αὐτοῦ μανθάνουσιν, οἷον (τὰ
ἔθνη 2) * * * ;

r καταστρέφειν, Mss.
ταστρέψαι from Gal. i. 7.

8 ἐξέλυσε Td πᾶν, “untied the whole
knot,” or perhaps ‘‘ took out of the Law

all its strength,’ as below λύει.

t Perhaps the sentence, τοῦτο μάλισ-
τα αὐτοὺς ἀνεπαύσεν, retained above as
the end of (6), may belong here, in the
sense, ‘This was conclusive; this
made the Judaizers desist, if any thing
could.”

Perhaps, pe-

κώτερον

Aud observe, they do not put it, 1°

Homtt.
ΧΧΧΙΙ͂Ι.

ν. 24.
1 κυριώ-
τερον

2 μετα-
τιθέντες
v. 25.26.

ν γι

v. 28.

400 Why Judas and Silas were sent.

Troubled you with words, subverting [your souls, |—nothing
could be’ more proper than that word: none (of the other
speakers) has so spoken of the things done by those men. The
souls, he says, already strongly established, these persons are
ἀνασκευάζοντες, as in speaking of a building, “taking them
down again;” displacing? them (from the foundation)*.
To whom, he says, we gave no such commandment. It seemed
good therefore to us being assembled with one accord, [to
send chosen men unto you] together with our beloved [ Bar-
nabas and Paul, men that have hazarded their lives for the
Name of our Lord Jesus Christ.) If beloved, they will not
despise them, if they have hazarded their lives, they have
themselves a right to be believed. We have sent, it saith,
(Judas and Silas], who shall also tell you the same things by
word of mouth. For it was necessary that there should be
not merely the Epistle there by itself, lest they should say
that Paul and Barnabas had suppressed’ (the real purport),
that they said one thing instead of another. The encomium
passed upon Paul stopped their mouths. For this is the
reason why neither Paul comes alone nor Barnabas (with
him), but others also from the Church; that he may not be
suspected, seeing it was he that advocated that doctrine:
nor yet those from Jerusalem alone. It shews that they have
a right to be believed. [For it seemed good, say they, to the

Holy Ghost and to us:] not

ἃ καθάπερ ἐπὶ οἰκοδομῆς τὰ im ἐκεί-
νων γεγενημένα μετατιθέντες. Mod. t.
from E. τιθέντες, ‘‘ putting, as in respect
of a building, the things done by
those (Judaizers).”’ We have trans-
posed τὰ ix ex yey.eto its proper place.
He interprets ἄνασκ. with reference to
Gal. i. 6. μετατίθεσθε.

Υ συνήρπασαν Ben. ‘ipsos extorsisse:’
but the word is used in the Greek of
Chrysostom’s time, in the sense ‘ con-
ceal,’ for which Schneider s. v. refers to
Valesius on Harpocrat. p. 145. Gronov.
in which sense we have rendered it
above. Or perhaps, ‘‘ had wrested it’’
to make it speak in their favour, Td
ζητούμενον συναρπάζειν "15. a logical
phrase, used of one who commits a
* petitio principii.? St. Chrys. however
can hardly be correctly reported here:
for the letter itself would shew, if it
were believed to be genuine, that Paul

making themselves equal (to

and Barnabas neither συνήρπασαν nor
ἄλλα ἀντ᾽ ἄλλων εἶπαν. He may rather
be supposed to have said in substance
as follows: ‘* Had Paul and Barnabas
returned alone as the bearers of an oral
communication, it might be suspected
that they gave their own account of the
matter: had they come alone, bearing
the Epistle, its genuineness might have
been called in question: but by sending
the Epistle by the hands of men of their
own and of high consideration, they left
no room for doubt as to the fact of their
decision. On the other hand, to have
sent these men alone, would have looked
like putting a slight upon Barnabas
and Paul: but by sending the messen-
gers with them, they shewed ὅτι ἀξιό-
moro. εἶσιν, and by the eulogy ex-
pressed in the Epistle itself they
stopped the mouths of the gainsayers, ’

Why they say, “ To the Holy Ghost and to us.” 46]

Him”)—they are not so mad. But why does it put this (so?)
Why did they add, And to us, and yet it had sufficed to say,

To the Holy Ghost? The one, To the Holy Ghost, that they

may not deem it to be of man; the other, 70 ws, that they
may be taught that they also themselves admit (the Gentiles),
although themselves being in circumcision. They have to
speak to men who are still weak and afraid of them: this is
the reason why this also is added. And it shews that it is
not by way of condescension that they speak, neither because
they spared them, nor as considering them weak, but the
contrary ; for great was the reverence of the teachers also*.
To lay upon you no greater burden—they’ are ever calling it
a burden—and again, [save these necessary things: | for that
was a superfluous burden. See here a brief Epistle, with no-

thing more in it (than was nceded), neither arts of persuasion}, | κατα-

nor reasonings, but simply a command: for it was the Spirit’s
legislating.
Antioch, and] having gathered the multitude together, they
delivered to them the epistle. Afier the epistle, then, (Judas
and Silas) also themselves exhort them by word: for this also
was needful, that (Paul and Barnabas) might be quit of all

suspicion.

Being prophets also themselves, it says, exhorted
the brethren with many words.
that Paul and Barnabas have to be believed.

It shews here the right
For Paul also

σκευὰς

[So when they were dismissed they came 10 ν- 80.

γε Ὁ ν

might have done this, but it behoved to be done by {Π|65685. ν. 33,

w The innovator completely mistakes
the meaning of this clause: not having
the text to guide him, he supposes it to
refer to Silas and Judas, and alters
thus: ‘¢ It shews how worthy of credit
they are: not making themselves equal,
tt says: they are not somad. In fact,
this is why it adds that expression,
Which have hazarded their lives etc.
And why does it say, I¢ seemed good to
the Holy Ghost and to us, and yet it
had sufficed &c.”’—Below, he has *‘ To
lay upon you no greater burden. This
they say, because they have tospeak &ec.”’
But all this belongs to ἔδοξεν ἡμῖν 4. ἡ.
“You need not fear us, neither is it of
condescension that we speak, or tospare
youas being weak—quite the contrary—
it seems good to the Holy Ghost and to
us.?”

Χ σολλὴ γὰρ καὶ τῶν διδασκάλων αἰδὼς
ἦν. Itis not clear whether this means,
Great was the reverence shewn hv the

teachers also towards them—as in St.
Peter’s ὥσπερ κἀκεῖνοι---ἀηα therefore
they did not treat them as ‘‘ weak:”
or, great was their reverence towards
their teachers, so that had they laid
upon them a greater burden, they would
have borne it.

y Mss, and Edd. have this clause,
ἄνω κάτω βάρος καλοῦσι after Πνεύματος
γὰρ ἦν νομοθεσία, and give the καὶ πάλιν
to συναγαγόντες. After the clause
“For that was a superfluous burden”
seems to be the proper place for these sen-
tences from below, seenote a, p. 462, ““ It
shews that the rest are not necessary
but superfluous, seeing these things are
necessary. From which if ye keep
yourselves ye shall do well. It shews
that nothing is lacking to them, but
this is sufficient.”

2 Here insert from below: ‘ For it
might have been done also without
letters—— they dil ‘his,”’

HoMItIL.
XK OTR.

Gal. 2,
9.

ib. 6.

402 Be not offended because of heresies.

And after they had tarried there a space, they were let go
in peace.

No* more faction. On this occasion, I suppose, it was that
they received the right hand, as he says himself, They gave
tome and Barnabas right hands of fellowship. There he
says, They added nothing to me. For they confirmed his
view: they praised and admired it.—It shews that even from
human reasonings it is possible to see this, not to say from
the Holy Ghost only, that they sinned a sin not easy to be
corrected. For such things need not the Spirit.—It shews
that the rest are not necessary, but superfluous, seeing these
things are necessary. From which if ye keep yourselves, it
saith, ye shall do well. It shews that nothing is lacking to
them, but this is sufficient. For it might have been done
also without letters, but that there may be a law in writing
(they send this Epistle): again, that they may obey the law,
(the Apostles) also told those men (the same things), and they
did this, and [confirmed them, and having tarried a space
were let go] in peace.

Let us not then be offended on account of the heretics.
For look, here at the very outset of the preaching, how
many offences there were: I speak not of those which arose
from them that were without; for these were nothing: but
of the offences which were within. For instance, first Ananias,
then the “ murmuring,” then Simon the sorcerer; afterwards
they that accused Peter on account of Cornelius, next the
famine”, lastly this very thing, the chief of the evils. For
indeed it is impossible when any good thing has taken
place, that some evil should not also subsist along with
it. Let us not then be disturbed, if certain are offended,
but let us thank God even for this, because it makes us
more approved. For not tribulations only, but even
temptations also render us more illustrious. A man is
no such great lover of the truth, only for holding to it

a What follows consists of notes which tinuation of the sentence, ‘ it behoved
the redactor did not bring to their pro- to be done by these’’ note z. The con-
per places. ‘‘ No more faction.—ad- cluding words καὶ μετ᾽ εἰρήνης are the
mired it,” see note g. ‘‘It shews—the reporter’s abridgment of the text “ καὶ
Spirit,” may belong either to the com- [ἐπεστήριξαν, ποιήσαντες δὲ χρόνον ἀπ-
ment on κρίνω ἔγὼ, or to that on “It ελυθησαν] μετ᾽ εἰρήνη.
seemed good to the Holy Ghost and to > 'The famine is mentioned among
us.’—‘‘ It shews that the rest—suffici- the offences within, perhaps because it

ent,’” see note y. These parts being may have led some to question the
removed, the remainder forms the con- Providence of God: see above, p. 350.

Whatever most excellent, most counterfeited. 463

when there is none to lead him astray from it: to hold Acts
fast to the truth when many are drawing him away, thisys ae
makes the proved man. What then? Is this why offences
come? I am not speaking as if God were the author of
them: God forbid! but I mean, that even out of their
wickedness He works good to us: it was never His wish

that they should arise: Grant to them, He saith, that they Jobn17,
may be one: but since offences do come, they are no hurt ἢ"
to these, but even a benefit: just as the persecutors un-
willingly benefit the Martyrs by dragging them to martyr-
dom, and yet they are not driven to this by God, just so

is it here. Let us not look (only at this), that men are
offended: this very thing is itself a proof of the excellence

of the doctrime—that many simulate and counterfeit it: for

it would not be so, if it were not good. And this I will

now shew, and make on all hands plain to you. Of [4.]
perfumes, the fragrant spices are they which people adul-
terate and counterfeit; as, for instance, the amomum leaf.

For because these are rare and of necessary use, therefore
there come to be spurious imitations likewise. Nobody
would care to counterfeit any common article. The pure

life gets many a false pretender to it: no man would care

to counterfeit the man of vicious life; no, but the man of
monastic life—What then shall we say to the heathen?
There comes a heathen and says, “ I wish to become a
Christian, but I know not whom to join: there is much
fighting and faction among you, much confusion: which
doctrine am I to choose?” How shall we answer him?

“ Each of you” (says he) ‘ asserts, ‘J speak the truth.’”

(4) Nos doubt: this is in our favour. For if we told you

to be persuaded by arguments, you might well be perplexed:

but if we bid you believe the Scriptures, and these are
simple and true, the decision is easy for you. If any agree

with the Scriptures, he is the Christian; if any fight against
them, he is far from this rule. (a) “ [But] which am I to
believe, knowing as I do nothing at all of the Scriptures?

¢ Mss. and Edd. transpose the parts enables us to restore the order, so that
marked ἃ and 6. The old text, how- then the clause μηδὲν ὅλως εἰδὼς ἐν
ever, by retaining τί οὖν at the end of ταῖς Γραφαῖς, no longer disturbs the
a, as well as at the beginning of ὁ, sense.

404 Heathen objection, “ Many sects, all equally confident.”

Homit. The others also allege the same thing for themselves. What

XXXIIT

1 κάτε-
Ὕνωκε

αἱρέσεις Good.

3 éwadn-

θεύομεν

‘then (c) if the other come, and say that the Scripture has
this, and you that it has something different, and ye in-
terpret the Scriptures diversely, dragging their sense (each
his own way)?” And you then, I ask, have you no under-
standing, no judgment? “ And how should I be able (to
decide),” says he, “I who do not even know how to judge
of your doctrines? 1 wish to become a learner, and you are
making me forthwith a teacher.” - If he say this, what, say
you, are we to answer him? How shall we persuade him ?
Let us ask whether all this be not mere pretence and sub-
terfuge. Let us ask whether he has! decided against the
heathen (that they are wrong). The fact he will assuredly
affirm, for of course, if he had not so decided, he would not
have come to (enquire about) our matters: let us ask the
grounds on which he has decided, for to be sure he has not
settled the matter out of hand. Clearly he will say, ‘ Because
(their gods) are creatures, and are not the uncreated God.’
If then he find this in the other parties’, but among
us the contrary, what argument need we? We all confess
that Christ is God. But let us see who fight (against this
truth), and who not. Now we, affirming Him to be God,
speak of Him things worthy of God, that He hath power,
that He is not a slave, that He is free, that He doeth of
Himself: whereas the other says the reverse. Again I ask:
if you would learn (to be) a physician*, + * * ? And yet
among them are many (different) doctrines. For if you
accept without more ado just what you are told, this is not
acting like a man: but if you have judgment and sense, you
shall assuredly know what is good. We affirm the Son [to
be God], we? verify what we affirm: but they aftirm indeed,

ἃ Edd. πάντως τι ἐρεῖ. A. B. (Ὁ,
πάντως ὅτι ἐρεῖ. “In any wise he
will affirm the ὅτι, therefore let us ask
the αἰτίας δι᾽ as.”

€ εἰ ἰατρὸς μέλλοις μανθάνειν. Mod.

and you would exercise your judgment
upon them, not accept all without ex-
amination. Do so here; and in the
instance which has been taken, you will
see that we, affirming the Son to be God,

t. adds, ** Say, Do you accept out of
hand and as it chances, whatever you
are told?” The connexion is: ‘‘ Ap-
ply your mind to what you hear, whether
from us or from them, and see whether
of us is consistent. Just as you would,
if you wished to learn medicine: there
also you would find conflicting opinions,

carry out our affirmation consistently ;
whereas they (the Arians) say indeed
that He is God, but in fact deny Him
the essential properties of Deity.”-—
Edd. and all our Mss. Ὑἱὸν λέγομεν
ἡμεῖς ἐπαληθεύομεν kK. T-A. We must
read either Θεὸν or Ὑἱὸν Θεὸν.

A mere excuse, futile and insincere. 465

but (in fact) confess not.—But‘ to mention (something) even Acts
plainer: those have certain persons from whom they are 13. 54,
called, openly shewing the name of the heresiarch himself,
and each heresy in like manner: with us, no man has given

us a name, but the faith itself.—However, this (talk of yours)

is mere pretence and subterfuge. For answer me: how is it

that if you would buy a cloak, though ignorant of the art

of weaving, you do not speak such words as these—‘ I do

not know how to buy; they cheat me”—but do all you

can to learn, and so whatever else it be that you would

buy: but here you speak these words? For at this rate,

you will accept nothing at all. For let there be one that

has no (religious) doctrine whatever: if he should say what

you say about the Christians—* There is such a multitude

of men, and they have different doctrines; this a heathen,

that a Jew, the other a Christian: no need to accept any
doctrine whatever, for they are at variance one with another;

but I am a learner, and do not wish to be a judge” *—but

if you have yielded (so far as) to 'pronounce against one 'aray-
doctrine, this pretext no longer has place for you. For 50
as you were able to reject the spurious, so here also, having
come, you shall be able to prove what is profitable. For

he that has not pronounced against any doctrine at all, may
easily say this: but he that has pronounced against any,
though he have chosen none, by going on in the same way,

will be able to see what he ought to do. Then let us not
make pretexts and excuses, and all will be easy. For, to

shew you that all this is mere excuse, answer me this: Do

you know what you ought to do, and what to leave undone?

Then why do you not what you ought? Do that, and by

right reason seek of God, and He will assuredly reveal it

to thee. God, it saith, is no respecter of persons, but inch. 10,
every nation he that feareth Him, and worketh righteous-° ~~
ness, is accepted with Him. It cannot be that he who

f Connexion: I have mentioned one
simple criterion: here is another pal-
pable and visible mark. Heretics take
their names from men, the founders of

you allege are mere pretence, &c.

8 The sentence is left unfinished :
“it would be no wonder,” ‘this would
be at least consistent,” or the like: then

their sects, τοῦ αἱρεσιάρχου δηλοῦντος
A. B., καλοῦντος C., τὸ ὄνομα. Say.
marg. δηλοῦντες, which we adopt. Mod.
t. δηλονότι. But indeed the reasons

ei δὲ εἴξω B.C., ἤξω (sic) A., ἥξω Ὁ.
Mod. t. οὐδὲ ἕξω: all corrupt. The
sense seems to require, ‘‘ If you have
thought fit,’’ or ‘‘ zone so far as.”

Homit.

XXXII.

1 τὸν
παραμε-
τροῦντα
λαβεῖν.

3 αἰτίαι.

Mat. 28,
9,10.

ϑαΐρεσιν.

466 The true Christian creed easily distinguished,

hears without prejudice should not be persuaded. For just
as, if there were a rule, by which everything behoved to be put
straight, it would not need much consideration, but it would
be easy to !detect the person who measures falsely, so is it
here. “Then how is it they do not see it at a glance?”
Many things are the cause of this: both preconceived opinion,
and human 2causes. The others, say you, say the same thing
about us. How? For are we separated from the Church?
have we our heresiarchs? Are we called after men—as one
of them has Marcion", another Manicheus, a third Arius, for
the author and leader (of his sect)? Whereas if we likewise
do receive an appellation from any man, we do not take
them that have been the authors of some heresy, but men
that presided over us, and governed the Church. We have
no “masters upon the earth”’—God forbid—we have “ One
Master that is in heaven.” ‘* And those also,” says he,
“say the same.” But there stands the name set over them,
accusing them, and stopping their mouths.—How’ is it,
there have been many heathen, and none of them asked
these questions: and among the philosophers there were
these (differences), and yet none of those holding the right
®party was hindered (thereby)?—Why did not (those be-
lievers) say, when (the others) raised these questions, “ Both
these and those are Jews: which must we believe?” But
they believed as they ought. Then let us also obey the
laws of God, and do all things according to His good
pleasure *, that having virtuously passed this life present, we

How is it that

h Say. marg. adds, ‘‘ another, Paul
of Samosata.”

i Διὰ τί πολλοὶ γεγόνασιν Ἕλληνες,
καὶ οὐδεὶς K.T.A. Mod. t. omits διὰ τί,
The first clause seems to be corrupt,
or misplaced: for to say that ‘‘ there
have been many heuthen, and none
of them has asked these questions”
(about Christian doctrines), would con-
tradict all that precedes: and if it
means, There were many Greeks, and
diverse schools of philosophy among
them, and yet none was deterred from
the study of philosophy by those dif-
ferences, this would not be true. But
if this be transposed to the following
sentence, which relates to the Ἕλληνες
at Antioch, then Chrys. says: ‘‘Among
philosophers also there were these (dif-

ferences), and yet &c.
(at Antioch) many Greeks became
(Christians), and yet none of them
asked these questions? Why did they
not say &e.”

k Edd. have a longer peroration
from F, partly followed by D. ‘* And
live according to His will while we
are yet in this life present, that with
virtue having accomplished the re-
maining time of our life, we may be
able «&c., and together with them
which have pleased Him be found
worthy of honour, by the grace and
lovingkindness of His only-begotten
Son, and the All-holy and Life-giving
Spirit, the One true Godhead, now
and ever, world without end.”? Amen,

and no sincere enquirer can miss tt. 467

may be enabled to attain unto the good things promised to Acts
them that love Him, by the grace and mercy of our Lord ign
Jesus Christ, with Whom to the Father and the Holy Ghost
together, be glory, dominion, honour, now and ever, world
without end. Amen.

Hh 2

HOMILY XXXIV.

ACTS xvi 90.

Paul also and Barnabas continued in Antioch, teaching and
preaching the word of the Lord, with many others also.

OBSERVE again their humility, how they let others also

y.36-39. take part in the preaching. And some days after Paul said
unto Barnabas, Let us go again and visit our brethren in

every cily where we have preached the word of the Lord,

and see how they do. And Barnabas determined to take

with them John, whose surname was Mark. But Paul

1 ἠξίουν requested’ not to take him with them, who departed from
bg note them from Pamphylia, and went not with them to the work.
4 or, ev- And the *contention was so sharp between them, that they
hen departed asunder one from the other. And already indeed
Luke has described to us the character of the Apostles, that

the one was more tender and indulgent, but this one more

strict and austere. For the gifts are diverse—(the gifts, 1

say,) for that this is a gift is manifest—but the one befitting

one, the other another set of characters, and if they change
places, harm results instead of good. (b) In the Prophets ”

too we find this: diverse minds, diverse characters: for in-
stance, Elias austere, Moses meek. So here Paul is more vehe-

3p.470,ment. And observe for all this, how gentle he is. Requested’,
note e.

it says, not 10 take him with
them from Pamphylia. (a)

δ Mss, and Edd. after τῶν ἀποστό-
λων add τῶν λοιπῶν, Which we omit as
evidently out of place: for ‘‘ the Apo-
stles’ here are Paul and Barnabas.
Possibly it should be διὰ τῶν λοιπῶν,
* by the rest of the particulars related

them that had departed from
And there seems indeed to

on former occasions, but if so, this must
be placed after τῶν ἀπ. τὸ ἦθος.

Ὁ Tbe notes of this Homily have
fallen into extreme confusion, and we
have but partially succeeded in re-
storing the true order.

Diversities of temper, gifts for the service of the Church. 469

be! exasperation, but in fact the whole matter is a plan of ὙΠ
the Divine Providence, that each should receive his proper 35—41.
place: and it behoved that they should not be upon a par, ! παρο-
but the one should lead, and the other be led. And eee:
Barnabas took Mark, and sailed unto Cyprus; and Paul

chose Silas, and departed, being recommended by the bre-

thren unto the grace of God. And he went through Syria

and Cilicia confirming the Churches. And this also is

a work of Providence. For the Cyprians had exhibited
nothing of the like sort as they at Antioch and the rest:

and those needed the softer character, but these needed

such a character as Paul’s. ‘ Which* then,” say you, “ did

well? he that took, or he that left?” * «* * (c) For just

as a general would not choose to have a low person always

to his baggage-bearer, so neither did the Apostle. This
corrected the others, and instructed (Mark) himself. “ Then

did Barnabas ill?” say you. “ And how is it not? amiss, "ἄτοπον.
that upon so small a matter there should arise so great

an evil?” In the first place then, no evil did come of

it, if, sufficing each for whole nations, they were divided the

one from the other, but a great good. And besides, they
would not readily have chosen to leave each other. But
admire, I pray you, the writer, how he does not conceal this
either. ‘‘ But at any rate,” say you, “if they must needs

part, let it be without exasperation.” Nay, but if nothing
more, observe this, that in this too is shewn what was of
man‘ (in the preaching of the Gospel). For if the like
behoved to be shewn (even) in what Christ did, much more

here. And besides, the contention cannot be said to be

evil, when each disputes for such objects (as here), and with

¢ Mod. t. omits this question: C.
for ἀφεὶς has ἀφεθεὶς, “ὁ he that was
left, or, dismissed.” Part of the answer
has dropt out, ‘‘ Paul did well: for &c.’”
The interlocutor rejoins: ‘*‘ Thenif Paul
did well, Barnabas did ill?” Here Edd.
and all our Mss. οὐκοῦν, φησὶ, κακὸς 6
Βαρνάβας; to which mod. t. adds, ‘* By
no means: bat it is even exceedingly
absurd to imagine this. And how is it
not absurd to say, that for so small a
matter this man became evil?’? We
restore οὐκοῦν κακῶς ὃ BapyaBas ;

4 μάλιστα μὲν οὖν Kal ἐντεῦθεν (as

by other instances of human infirmity,
so by this also) δείκνυται τὰ ἀνθρώπινα,
i.e. we are shewn what in the preach-
ing of the Gospel proceeded from man:
that man, as man, did his part, which
part is betokened by the ordinary cha-
racters of human nature. If even in
Christ it behoved that He should not
do all as God, but that His Human
Nature should also be seen working,
much more was it necessary that the
Apostles, being but men, should work
as men, not do all by the immediate
power of the Spirit.

470 The contention was providentially ordered

Homit.just reason. IL grant you, if the exasperation were in seeking

XXXIV.*

v. 36.

v.37-40.shewed by saying, Im which we preached the word.

-his own, and contending for his own honour, this might well
be (reproved): but if wishing, both the one and the other,
to instruct and teach, the one took this way and the other
that, what is there to find fault with? For in many things
they acted upon their human judgment; for they were not
stocks or stones. And observe how Paul impeaches (Mark),
and gives the reason. For of his exceeding humility* he
reverenced Barnabas, as having been partner with him in so
great works, and being with him: but still he did not so
reverence him, as to overlook (what was necessary). Now
which of them advised best, it is not for us to pronounce:
but thus far (we may affirm), that it was a great arrangement
of Providence, if these‘ were to be vouchsafed a second
visitation, but those were not to be visited even once.

(a) [Teaching and preaching the word of the Lord.]
They did not simply tarry in Antioch, but taught. What
did they teach, and what preach (evangelize)? They
both (taught) those that were already believers, and (evan-
gelized) those that were not yet such. [And some days
after, etc.] For because there were offences without number,
their presence was needed. (d¢) How they do, he says.
And this he did not know: naturally. See him ever alert,
solicitous, not bearing to sit idle, though he underwent
dangers without end. Do you mark, it was not of cowardice
that he came to Antioch? He acts just as a physician does
in the case of the sick. And the need of visiting them he
[And

Barnabas determined, etc.]

e This refers to ἠξίου in the sense
‘he begged,’ as he says below, in the
beginning of the Recapitulation, καίτοι
οὐκ ἔδει ἀξιοῦν αὐτὸν ἔχοντα κατη-
γορεῖν μετὰ ταῦτα.

f If this sentence be in its place,
something is wanting for connexion:
6. g. (Τὸ was a great οἰκονομία.) for the
more extended preaching of the word:
since on Barnabas’s plan these at
Cyprus were to have a second visita-
tion, but those ἐγ) Asia not even once.
But it may be suspected that this part
is altogether misplaced: and that the
οὗτοι are the brethren “‘ in the cities
where we have preached,” and ἐκεῖνοι

(So) Barnabas* ‘ departed,

the people of Macedonia, &c. See end
of Recap. where Chrys. says, had it
not been for this parting, the word
would not have been carried into Ma-
cedonia.

& The method of the derangement
here is, that there being five portions,
these were taken alternately, in the
order 1, 3, 5, and then 2, 4.

h So Edd. and all our Mss. ἀπέστη
ar αὐτῶν ὃ BapydBas: which may
mean, ‘‘ And so the same may now be
said of Barnabas, viz. that he departed
(from Paul), ἃ." The same word
ἀπέστη is applied to Barnabas below,
Ρ. 475.

for the spread of the word, and a benefit to Mark, 47]
and went not with (him).” (0) The point to be considered, Acts
is not that they differed in their opinions, but that they 536. 41.
accommodated themselves the one to the other, (seeing) that
thus it was a greater good their being parted': and the
matter took a pretext from this. What then? did they
withdraw in enmity? God forbid! In fact you see after
this Barnabas receiving many encomiums from Paul in the
Epistles. There was sharp contention, it says, not enmity
nor quatrelling. The contention availed so far as to part
them. And Barnabas took Mark, &c. And with reason:
for what each supposed to be profitable, he did not forego
thereafter, because of the fellowship with the other. Nay,
it seems to me that the parting took place advisedly’, and! κατὰ
that they said one to another, ‘As 1 wish not, and thou?”
wishest, therefore, that we may not fight, let us distribute
So that in fact they did this, altogether yielding
for Barnabas wished Paul’s plan to stand,
therefore withdrew: on the other hand, Paul wished the
other’s plan to stand, therefore he withdrew. Would to God
we too made such separations, as to go forth for preaching.
A wonderful man this is, and exceedingly great! To Mark
this contest was exceedingly beneficial. For the awe in-
spired by Paul converted him, while the kindness of
Barnabas caused that he was not left behind: so that
they contend indeed, but the gain comes to one and the
same end. For indeed, seeing Paul choosing to leave him,
he would be exceedingly awed, and would condemn himself,
and seeing Barnabas so taking his part, he would love him
exceedingly: and so the disciple was corrected by the con-
tention of the teachers: so far was he from being offended

the places.’
each to the other:

i συγκατέβησαν ἀλλήλοις οὕτω μεῖζον
ἀγαθὸν εἶναι τὸ χωρισθῆναι. The mean-
ing is as below, that they parted κατὰ
σύνεσιν. Mod. Ἶ “ἐ συγκατ. ἀλλ. ἰδεῖν.
The point required i is to see that, &c.’
Then, Οὕτω μ. ἃ. γέγονε τὸ χωρ.
‘¢ Thus their being parted became a
greater good, &e.”—Kal πρόφασιν ἐκ
τούτου τὸ πρᾶγμα ἔλαβε, i. e. ““ They
saw that it was best to part, viz. that
so the word would be more extensively
preached, and this difference gave a
pretext for so doing.” He means that

the contention was οἰκονομία, (see the
Recap.) the object being, partly this
which is here mentioned, partly a
lesson to Mark.

k Edd. and Mss. οὐ προσήκατο,
against the sense of the passage,
whence Cicum. omits the negative,
not much improving it. The Catena
has preserved the true reading, οἵ;
προήκατο. See instances of confusion
the other way in Mr. Field’s Index to
Hom. in Matt. 5. v. προσίημι.

Homtt.
XXXIV.

1 ἄτοπον

2 τοὺς
ὁρῶντας.

vy. 4].

[3.]

ch. 16,

472 Why Paul having secured freedom for the Gentiles,

thereby. For if indeed they did this with a view to their
own honour, he might well be offended: but if for his
salvation, and they contend for one and the same object,
to shew that he who honoured him * * * had well deter-
mined', what is there amiss? in it?

(ὁ) [But Paul, it says, departed,| having chosen Silas,
and being commended to the grace of God. What is this?
They prayed, it says: they besought God. See on all
occasions how the prayer of the brethren can do great
things. And now he journeyed by land, wishing even by
his journeying to benefit® those who saw him. For when
indeed they were in haste they sailed, but now not so.
(c) And he went through Syria and Cilicia, confirming the
Churches. Then came he to Derbe and Lystra. Mark the
wisdom of Paul: he does not go to other cities before he
has visited them which had received the Word.
folly to run at random.

For it is
This let us also do: let us teach
the first in the first place, that these may not become an
hindrance to them that are to come after.

And, behold, a certain disciple was there, named Timo-
theus, the son of a certain woman, which was a Jewess, and
believed; but his father was a Greek: which was well
reported of by the brethren that were at Lystra and Iconium.
Him would Paul have to go forth with him; and took and
circumcised him because of the Jews which were in those
quarters: for they knew all that his father was a Greek.
10 is indeed amazing, the wisdom of Paul! He that has had
so many battles about circumcision, he that moved all things
to this end, and did not give over until he had carried his
point, now that the decree is made sure, circumcises the
disciple. He not only does not forbid others, but himself
does this thing. (ὦ) Him, it says, he would have to go forth
with him. And the wonder is this, that he even took him unto
him. Because of the Jews, it says, which were in those
parts: for they would not endure to hear the word from one

1 ὥστε δεῖξαι Thy τιμήσαντα αὐτὸν
καλῶς βεβουλευμένον. ‘The sense re-
quires τὸν Tim. αὐτὸν kal τὸν μὴ
τιμήσαντα καλῶς βεβ. or the like:
“that both Barnabas and Paul had
taken the course which was for his
(Mark’s) own good.

™ ὅτι καὶ ἐπήγετο αὐτόν. The mean-
ing seems to be, (but the confusion
into which the text has fallen, leaves
it very uncertain,) ‘* The wonder is
that he took ‘Timothy, being as he was
the son of a heathen father, and un-
circumcised,”

himself circumcises Timothy. 473

uncircumcised. (ὦ) Nothing could be wiser. So that in Acts
all things he leoked to what was profitable: he did nothing Baie
upon his own! preference. (6) And what (then)? Mark the! xpoaq-
success: he circumcised, that he might take away circum-*“*
cision: for he preached the decrees of the Apostles. Andv. 4, 5.
as they went through the cities, they delivered them the
decrees for to keep, that were ordained of the Apostles and
elders which were at Jerusalem. And so were the Churches
established in the faith, and increased in number daily.
Dost thou mark fighting, and by fighting, edification? Not
warred upon by others, but themselves doing contrary things,

so they edified the Church! They introduced a decree

not to circumcise, and he circumcises! [And so were the
Churches, it says, established] in the faith, and in multitude:
increased, it says, in number daily. Then he does not
continue to tarry with these, as having come to visit them:

but how? he goes further. Now when they had gonev.6.
throughout Phrygia and the region of Galatia, and were
forbidden of the Holy Ghost to preach the word in Asia,
having left Phrygia and Galatia, they hastened into the
interior. For, it says, After they were come to Mysia, they v.7.
assayed to go into Bithynia: but the Spirit suffered them

not. Wherefore they were forbidden, he does not say, but

that they were forbidden, he does say, teaching us to obey

and not ask questions, and shewing that they did many
things as men. And the Spirit, it says, suffered them not:

but having passed by Mysia they came down to Troas.v.8,
And a vision appeared to Paul in the night; There stoodv.9.
a man of Macedonia, and prayed him, saying, Come over

into Macedonia, and help us. Why a vision, and not the
Holy Ghost? because He forbade the other’. He would

even in this way draw them over: since to the saints also

He appeared in a dream, and in the beginning (Pauli)
himself saw a vision, ὦ man coming in and laying his hands ch.9,12,
upon him. n° this manner also Christ appears to him,

n ὅτι ἐκεῖνο ἐκώλυσεν. Mod. t. καὶ ο In the Mss. this sentence is placed
μὴ τὸ Πιν. τὸ “A. ἐκέλευσεν ; But see before ‘‘And now he crosses over, &c.”

the Recap. where the question is ex- v. 10.—‘‘ In this manner:” i.e. in a
plained, viz. How is it that when they night-vision or dream: the allusion is
were to be kept from preaching, the to xxiii. 11. the Lord stood by him,
Holy Ghost spoke to them, but here ἃ confused with xxvii. 23. the Angel of

vision, and that in a dream, is all? the Lord.

474 Severity and lenity both profitable.

Hones saying, Thou must stand before Cesar. Then for this reason

———~also He draws him thither, that the preaching may be ex-
tended. This is why he was forbidden to tarry long in the
other cities, Christ urging him on. For these were to enjoy
the benefit of John for a long time, and perhaps did not
extremely need him (Paul), but thither he behoved to go. And

v.10. now he crosses over and goes forth. And after he had seen
the vision, tmmediately we endeavoured to go into Mace-
donia, assuredly gathering that the Lord had called us for
to preach the Gospel unto them. Then the writer mentions
also the places, as relating a history, and shewing where he
made a stay, (namely,) in the greater cities, but passed by

v-ll.12.the rest. Therefore loosing from Troas, we came with a
straight course to Samothracia, and the next day io Neapolis ;
and from thence to Philippi, which is the chief city of that
part of Macedonia, and a colony. It is a high distinction
for a city, the being a colony. <Axd in this cily we were
tarrying certain days. But let us look over again what has
been said.

Recapi- [And after some days, Paul said, ete.| He puts to
tulation. ; : . ¢ 5 :
ἘΣ Barnabas a necessity for their going abroad, saying, Let us
36. visit the cities in which we preached the word. | But Paul
v.38. Legged, etc.] And yet no need for him to beg, who had to
[4.] make an accusation presently. This’ happens even in the
case where God and men are the parties: the man requests,
Numb. God is wroth. For instance, when He saith, If her father
ee had spit in her face: and again, Let Me alone, and in
32. Mine anger I will blot out this people. And Samuel when
Tae he mourns for Saul. For by both, great good is done. ‘Thus
also here: the one is wroth, the other not so. The same
happens also in matters where we are concerned. And the
sharp contention with good reason, that Mark may receive a
lesson, and the affair may not seem mere stage-playing.
Eph. 4, For it is not to be thought that hea who bids, Let not the
26.

P i, 6, just displeasure on the one 4 Mod, t. omits this clause relating
side; lenity, compassion, intercession, to St. Paul, as in the old text it is
&e. on the other. Thus God is wroth incomplete, the remainder of the sen-
with Miriam, Moses pleads for her, tence (‘¢ would not have been wroth,
and so in the other cases. &c.”) having been transposed to the

The contention and parting, friendly and well-advised. 475

Acts
XVI.
J—12.

sun go down upon your wrath, would have been wroth
because of such a matter as this: [nor that] he who on all
occasions gave way would not have given way here, he who
so greatly loved Paul, that before this he sought him in
Tarsus, and brought him to the Apostles, and undertook the
alms in common with him, and in common the business
relating to the decree. But they take themselves so as to
instruct and make perfect by their separation them that
need the teaching which was to come from them. And he
rebukes others indeed, but bids do good to all men. As in
fact he does elsewhere, saying, But ye, be not weary i 2 Thess.
well-doing. ‘This we also do in our common practice. tase
Here it seems to me, that others also were alike displeased

with Paul. And thereupon taking them also apart, he does

all, and exhorts and admonishes. Much can concord do,
much can charity. Though it be for a great matter thou
askest, though thou be unworthy, thou shalt be heard for

thy purpose of heart: fear not.

He went, it says, through the cities.

And, behold, there τ- 41.

was a disciple, by name Timothy, who had a good report of aac

the brethren which were in Lystra and Iconium.

Great was

the grace of Timothy. When Barnabas! departed, he finds 'aréorn.

another, equivalent to him.

end of what relates to Barnabas, after
“relating to the decree.’’-—Below,
ἀλλὰ λαμβάνουσιν ἑαυτοὺς, may per-
haps be ἑαυτοῖς, sc. τοὺς δεομένους
below, i. e. choose their spheres of
action where each was most needed.
But the context rather seems to re-
quire this sense: ‘‘ There is no ani-
mosity between them, but they take
their parts in this dispute for the good
of those who, as Mark, need the in-
struction which was to be derived from
the gentleness of Barnabas, and the
severity of Paul’s character. Paul
indeed is stern, but his object is to do
good; as 2 Thess. 3, 13. where (comp.
the context) rebuking, aud enjoining
severity to be shewn to, the disorderly,
he says, And be not weary in well-
doing.”? We have changed the order of
the two sentences, ‘* And he rebukes,
&c.” and, ‘‘ As he does elsewhere,
&e.”—Todro καὶ ἐν τῇ συνηθείᾳ ποιοῦ-
μεν. i. es this putting on a shew of
anger, to do good to one whom we

would correct: or perhaps, of alter-
cation, as when, for instance, father
and mother take opposite parts, the
one for punishing, the other for sparing,
an erring child.—ovvayavartijca τῷ
Παυλῷ. Ben. indignati esse in Paulum.
But whether it means this, or ‘‘ to have
had indignation together with Paul,’
there is nothing to shew: nor is it
clear what is the reference of the
following sentences; unless it be, But
he would not allow these persons who
were indignant along with, or at, him,
to retain this feeling: he takes them
apart, makes them see the thing in its
right light, and so departs in peace,
“ being commended by the brethren to
the grace of God,” with the prayers of
concord and charity. Great is the
power of such prayer. (See the former
comment on this verse, p. 472.)—Kay
ὑπὲρ μεγάλου ἀξιοῖς, κἂν ἀνάξιος js. Per-
haps it should be 7, ““ Whether it be
on behalf of a great man (as Paul), or
whether the person be unworthy, &c.”

Of him he saith, Remembering 2 Tim.
ΤῸ

HomtI.

XXXIV

ib. 3,15

v. 4.

476 Paul’s magnanimity and wisdom.

.thy tears and thy unfeigned fuith, which dwelt first in thy
‘grandmother Lois, and in thy mother Eunice. His father
continued to be a Gentile’, and therefore it was that
(Timothy) was not circumcised. (a) Observe the Law
already broken. Or if not so, I suppose he was born
after the preaching of the Gospel: but this is perhaps
not so. (c) He was about to make him a bishop, and it
was not meet that he should be uncircumcised. (e) And
this was not a small matter, seeing it offended after so long a
.time*: (2) for from a child, he says, thou hast known the
Holy Scriptures. (d) [And as they went through the cities,
they delivered them the decrees for to keep.) For until
then, there was no need for the Gentiles to keep any such.
The beginning of the abrogation was the Gentiles’ not
keeping these things, and being none the worse for it, nor
having any inferiority in respect of faith: anon, of their own
will they abandoned the Law. (/) Since therefore he was
about to preach, that he might not smite the Jews a double
blow, he circumcised Timothy. And yet he was but half
(a Jew by birth)‘, his father being a Greek: but yet,
because that was a great point carried in the cause of the
Gentiles, he did not care for this: for the Word must needs
be disseminated: therefore also he with his own hands cir-

τ So in Gen. Serm. ix. t. iv. 695. ἢ),
Chrys. infers from this passage with
2 Tim. i. 5. that the father ἔμεινεν ἐν
τῇ ἀσεβείᾳ καὶ ov μετεβάλλετο. Hom. i.
in 2 Tim. p. 660. E. ‘‘ Because of his
father who was a Gentile, and because
of the Jews he took and circumcised
him. Do you mark how the Law began
to be dissolved, in the taking place of
these mixed marriages?” (so here dpa
ἤδη τὸν νόμον λυόμενον.) Inthe Mss.
all this is extremely confused by trans-
positions (the method; 1, 4: 3,
6.) and misplacing of the portions
of sacred text (where these are given).

DSTO

πὰ

Thus here, ‘‘ And therefore because of

the Jews which were in those parts he
circumcised him. Οὐϊς ἣν eumeptrouos.”’
— Mod. t. ‘‘ thy mother Eunice. And he
took and circumcised him. And where-
fore, he himself goes on to say ; Because
of the Jews, &c. For this reason then
he is circumcised. Or also because of
his father: for he continued to be a
Greek. So then he was not circum-

cised. Observe the Law already
broken. But some think he was born,
&c.” He is commenting on the tact,

that Timothy was uncircumcised: viz.
because his father was a heathen. Here
then was a devout man, who from a
child had known the Holy Scriptures,
and yet continued uncircumcised. So
that in these mixed marriages we see
the Law already broken, independently
of the Gospel. It may be indeed that
he was born after the conversion of
his mother to the faith, and therefore
she was not anxious to circumcise him.
But this*(he adds) is not likely.

s For Timothy from a child had
been brought up religiously as a Jew,
yet now it was an offence that he
should continue uncircumcised.

t Therefore he might have been ex-
empt by the Apostles’ decree. St. Paul,
however, having carried his point in
securing the immunity of the Gentile
converts, did not care to insist upon
this in behalf of Timothy,

Why sometimes open vision, sometimes dreams. 477

cumcised him. [And so were the Churches established in the Acrs
faith.] Do you mark here also how from going counter (to his Coeds
own object) a great good results? And abounded in number 5.
daily. Do you observe, that the circumcising not only did

no harm, but was even of the greatest service? [dnd ay.9,
vision appeared to Paul in the night.| Not now by Angels,

as to Philip, as to Cornelius, but how? By a vision it is

now shewn to him: im more human sort, not now as 'before! i.e.
in more divine manner. For where the compliance is more ™ τς
easy, itis done in more human sort; but where great force

was needed, there in more divine. For since he was but
urged to preach, to this end it is shewn him in a dream: but

to forbear preaching, he could not readily endure: to this

end, the Holy Ghost reveals it to him. Thus also it was Bea
then with Peter, Arise, go down. For of course the Holy ἢ
Spirit did not work what was otherwise easy: but (here)

even a dream sufficed him. And to Joseph also, as being Matt. 1,
readily moved to compliance, the appearance is in a dream, 13.019.
but to the rest in waking vision. Thus to Cornelius, and ch. 10,

to Paul himself. [dnd lo, a man of Macedonia, etc.] pe ce
not simply enjoining, but beseeching, and from the very
persons in need of (spiritual) cure. <Assuredly gathering, v. 10.

it says, that the Lord had called us, that is, inferring, both
from the circumstance that Paul saw it and none other, and
from the having been forbidden by the Spirit, and from their
being on the borders; from all these they gathered. [There-v. 11.
fore loosing from Troas, we came with a straight course,
etc.] That is, even the voyage made this manifest: for
there was no tardiness. It became the very root of Mace-
donia*. It was not always in the way of “sharp contention”

u A. B.C. Cat. εἰς αὐτὴν τὴν ῥίζαν
τῆς Μακεδονίας ἐγένετο (Cat. ἐγένοντο).
Οὐκ ἀεὶ (Cat., οὐκ ἂν εἰ) κατὰ παρο-
ξυσμὸν ἐνήργησε τὸ Πν. τὸ °A. ‘The
former sentence may possibly mean,
that Philippi became the root of the
Churches in Macedonia. But it is
more probable that the text is muti-
lated here, and that Chrys. speaks of
the parting of Paul and Barnabas,
as having become the very root or
cause of the extension of the Gospel
(into Macedonia and Greece). In the
next sentence, the reading of Cat.

may perhaps deserve the preference.
“ΟΝ οἱ, if (they had parted) in a state
of exasperation, would the Holy Ghost
have (thus) wrought.’’—Mod. t. ‘‘ And
besides, even the voyage shewed this;
for there was no long time ere they
arrive at the very root of Macedonia
(ὅθεν eis... παραγίνονται). So that
the sharp contention is providentially
ordered to be for the best. For (other-
wise) the Holy Ghost would not have
wrought, Macedonfa would not have
received the Word. But this so rapid
progress, &c,”’

Homi.
XXXIV.

v. 39.

[5.1
! ἐκλέ-
γωμεν.

2 or,
‘ spar-
rows.’

478 Ruinous neglect of providing for the soul’s good.

that the Holy Spirit wrought: but this so rapid progress
(of the Word) was a token that the thing was more than
human. And yet it is not said that Barnabas was ex-
asperated, but, Between them there arose a sharp contention.
If the one was not exasperated, neither was the other.
Knowing this, let us not merely pick! out these things,
but let us learn and be taught by them: for they were not
written without a purpose. It is a great evil to be ignorant
of the Scriptures: from the things we ought to get good
from, we get evil. Thus also medicines of healing virtue,
often, from the ignorance of those who use them, ruin and
destroy: and arms which are meant to protect, are them-
selves the cause of death, unless one know how to put them
on. But the reason is, that we seek everything rather than
what is good for ourselves. And in the case of a house, we
seek what is good for it, and we would not endure to see
it decaying with age, or tottering, or hurt by storms: but
for our soul we make no account: nay, even should we see
its foundations rotting, or the fabric and the roof, we make
no account of it. Again, if we possess brute creatures, we
seek what is good for them: we call in both horse-feeders
and horse-doctors, and all besides‘: we attend to their
housing, and charge those who are entrusted with them,
that they may not drive them at random or carelessly, nor
take them out by night at unseasonable hours, nor sell away
their provender; and there are many laws laid down by us for
the good of the brute creatures: but for that of our soul,
there is no account taken. But why speak I of brute
creatures which are useful to us? There are many who
keep *small birds, which are useful for nothing, except that
they simply amuse, and there are many laws even about
them, and nothing is neglected or without order, and we
take care for everything rather than for our own selves. Thus
we make ourselves more worthless than all. And if indeed a
person abusively call us ‘ dog,’ we are annoyed: but while
we are opprobrious to ourselves, not in word, but in deed,

Υ καὶ πάντα καλοῦμεν. Mod. t.sub- suitable here, and not at all necessary.
stitutes the proverbial expression, καὶ ‘* We call to our aid horse-feeders,
πάντα κάλων κινοῦμεν, ‘* we put every and doctors, and every one else who
rope in motion,” which is hardly can help us.”

Even brutes are trained to self-command., 479

and do not even bestow as much care on our soul as on
dogs, we think it no great harm. Do you see how all is full
of darkness? How many are careful about their dogs, that
they may not be filled with more than the proper food, that
so they may be keen and fit for hunting, being set on by
famine and hunger: but for themselves they have no care to
avoid luxury: and the brute creatures indeed they teach to
exercise philosophy, while they let themselves sink down
into the savageness of the brutes. The thing is a riddle.
‘And where are your philosophic brutes?’ There are such;
or, say, do you not take it to be philosophy, when a dog
gnawed with hunger, after having hunted and caught his
prey, abstains from the food; and though he sees his meal
ready before him, and with hunger urging him on, yet waits
for his master? Be ashamed of yourselves: teach your
bellies to be as philosophic. You have no excuse. When
you have been able to implant such philosophic self-
command in an irrational nature, which neither speaks nor
hears reason, shall you not much more be able to implant
it in yourself? For that it is the effect of man’s care, not
of nature, is plain: since otherwise all dogs ought to have
this habit. Do you then become as dogs. For it is you
that compel me to fetch my examples thence: for indeed
they should be drawn from heavenly things; but since, if
I speak of those, you say, ‘ Those are (too) great,’ therefore
I speak nothing of heavenly things: again, if I speak of
Paul, you say, ‘He was an Apostle: therefore neither do I
mention Paul: if again I speak of a man, you say, ‘That
person could do it:’ therefore I do not mention a man even,
but a brute creature; a creature too, that has not this habit
by nature, lest you should say that it effected this by nature,
and not (which is the fact) from choice: and what is won-
derful, choice not self-acquired, but (the result of) your care.
The creature does not give a thought to the fatigue, the wear
and tear it has undergone in running down the prey, not a
thought to this, that by its own proper toil it has made the
capture: but casting away all these regards, it observes the
command of its master, and shews itself superior to the
cravings of appetite. ‘True; because it looks to be praised,
it looks to get a greater meal.’ Say then to yourself, that

Αστϑ
ΧΗΣ
1—12.

480 We are without excuse; we can, if we wiil.

Homtt. the dog, through hope of future pleasure, despises that which

XXXIV.

is present; while you do not choose for hope of future good
things to despise those which are present: but he indeed
knows, that, if he tastes of that food at the wrong time and
against his master’s will, he will both be deprived of that, and
not get even that which was apportioned to him, but receive
blows instead of food: whereas you cannot even perceive
this, and that which he has learnt by dint of custom, you
do not succeed in acquiring even from reason. Let us
imitate the dogs. The same thing hawks also and eagles
are said to do: what the dogs do with regard to hares”
and deer, the same do these with regard to birds; and these
too act from a philosophy learnt from men. These facts are
enough to condemn us, these enough to convict us. To men-
tion another thing :—they that are skilled in breaking horses,
shall take them, wild, fierce, kicking, biting, and in a short
time so discipline them, that though the teacher be not
there, it is a luxury to ride them, their paces are so
thoroughly well-ordered: but the paces of the soul may
be all disordered, and none cares for it: it bounds, and
kicks, and [its rider]* is dragged along the ground like a
child, and makes a most disgraceful figure, and yet no one
puts curbs on her, and leg-ties, and bits, nor mounts upon
her the skilful rider—Christ, I mean. And therefore it is
that all is turned upside down. For when you both teach
dogs to master the craving of the belly, and tame the fury in
a lion, and the unruliness of horses, and teach the birds to
speak plainly, how inconsistent must it not be—to implant
achievements of reason in natures that are without reason,
and to import the passions of creatures without reason into
natures endowed with reason? ‘There is no excuse for us,
none. All who have succeeded (in mastering their passions)
will accuse us, both believers and unbelievers: for even
unbelievers have so succeeded; yea, and wild beasts, and
dogs, not men only: and we shall accuse our own selves,
since we succeed, when we will, but when we are slothful,
we are dragged away. For indeed many even of those who

w Our Mss. have ἀλόγων; Savile καὶ ἀσχημονεῖ μυρία: this cannot be
(from N ?) λαγῶν, which we adopt. meant for the horse, but for the rider.
x καὶ σύρεται χάμαι καθάπερ “παιδίον, Perhaps καὶ οὐδεὶς, κἂν operat κιτ.Ἀ.

The soui’s beauty more than all outward splendor. 481

live a very wicked life, have oftentimes changed themselves ae
when they wished. But the cause is, as I said, that we go 14—21.

about seeking for what is good for other things, not what is
good for ourselves. If you build a splendid house, you
know what is good for the house, not what is good for
yourself: if you take a beautiful garment, you know what is
good for the body, not for yourself: and if you get a good
horse, it is so likewise. None makes it his mark how his
soul shall be beautiful; and yet, when that is beautiful, there
is no need of any of those things: as, if that be not beautiful,
there is no good of them. For like as in the case of a bride,
though there be chambers hung with tapestry wrought with
gold, though there be choirs of the fairest and most beautiful
women, though there be roses and garlands, though there bea
comely bridegroom, and the maidservants and female friends,
and everybody about them be handsome, yet, if the bride her-
self be full of deformity, there is no good of all those: as on
the other hand if she were beautiful, neither would there be
any loss arising from (the want of) those, nay just the contrary;
for in the case of an ugly bride, those would make her look all
the.uglier, while in the other case, the beautiful would look
all the more beautiful: just so, the soul, when she is beautiful,
not only needs none of those adjuncts, but they even cast a
shade over her beauty. For we shall see the philosopher
shine, not so much when in wealth, as in poverty. For in
the former case many will impute it to his riches, that he is
not superior to riches’: but when he lives with poverty for
his mate, and shines through all, and will not Ict himself be
compelled to do anything base, then none claims shares
with him in the crown of philosophy. Let us then make
our soul beauteous, if at least we would fain be rich. What
profit is it, when your mules indeed are white and plump
and in good condition, but you who are drawn by them are
lean and scurvy and ill-favoured? What is the gain, when
your carpets indeed are soft and beautiful, full of rich

Υ καὶ τὸ but Say. Marg. kal τῷ μὴ Tiches: or καὶ τὸ wh... with some

κρείττονα χρημάτων εἶναι: some slight
emendation is necessary, but it 15 not
clear whether it should be, καὶ μὴ
7@.... “and not to his being above
wealth :” i. e. good in spite of his

verb supplied, i. 6, “‘ and make it a
reproach to him that (though | a good
man) he is not above riches,” seeing
he does not abandon his wealih. - Mod.
t. καὶ τῷ μὴ ἐνδεᾶ χρημάτων εἶναι.

τὶ

Homi.
BOG

482 By careless living we msult ourselves.

embroidery and art, and your soul goes clad in rags, or even
naked and foul? What the gain, when the horse indeed
has his paces beautifully ordered, more like dancing than
stepping, while the rider, together with his choral? train
and adorned with more than bridal ornaments, is more
crooked than the lame, and has no more command over
hands and feet than drunkards and madmen? Tell me
now, if some one were to give you a beautiful horse, and to
distort your body, what would be the profit? Now you
have your soul distorted, and care you not forit? Let us
at length, I beseech you, have a care for our own selves.
Do not let us make our own selves more worthless than all
beside. If any one insult us with words, we are annoyed
aud vexed: but insulting ourselves as we do by our deeds,
we do not give a thought to it. Let us, though late, come
at last to our senses, that we may be enabled by having
much care for our soul, and laying hold upon virtue, to
obtain eternal good things, 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

evermore, world without end.

% μᾶλλον μετὰτῆς πορείας Kal κόσμῳ
κεκοσμημένος νυμφικῷ" 6 δὲ ἐπικαθ.
k.7T. A. The passage is corrupt: per-
haps, as in the Translation, it should
be μᾶλλον ἢ νυμφικῷ, but this as a
description of the horse is evidently
out of place. For πορ.; we read χορείας
as in mod. t. (which has καὶ μετὰ

Amen.

τῆς χορείας κόσμῳ KEK. ἢ νυμφικῷ.)
Then transposing this, we read 6 δὲ
ἐπικαθ., μετὰ τῆς χορ., ral.—Below,
Β. C. ἂν σκολιάζῃ: A. and mod. t.
aoxwrid(7—alluding to the game of
leaping on greased bladders or skins,
‘unctos salire per utres;’ which does
not suit τῶν χωλῶν.

HOMILY XXXYV.

Acts xvi. 13, 14.

And on the sabbath we went out of the city by a river side,
where prayer was wont} to be made; and we sat down, and! Chrys.
spake unto the women which resorted thither. And a cer- eee
tain woman named Lydia, a seller of purple, of the city of Uikelyy
Thyatira, which worshipped God, heard us: whose heart
the Lord opened, that she attended unto the things which
were spoken of Paul.

SEE again Paul judaizing. Where* tt was thought, it
says, both from the time and from the place, that prayer
would be.—[Out of the city, by a river side:]| for it is not
to be supposed that they prayed only where there was a
synagogue ; they also prayed out of synagogue, but then for
this purpose they set apart, as it were, a certain place, because
as Jews they were more corporeal—and, on the sabbath-day,
when it was likely that a multitude would come together.
And we sat down, and spake to the women which resorted
thither. Mark again the freedom from all pride. [dnd a
certain woman:| a woman, and she of low condition, from
her trade too: but mark (in her) a woman of elevated? mind. ? φιλό-
In the first place, the fact of God’s calling her bears testimony 774?”
to her: And when she was baptized, it says, she and her
household—mark how he persuaded all of them—she be-
sought us, saying, If ye have judged me to be fatthful
to the Lord, come into my house, and abide there. And

a Mss. and Edd. place οὗ ἐν. mpoo- viz. St. Paul expected to find a con-
εὐχὴ εἶναι after ἀπὸ τοῦ τόπου, so gregation assembled for prayer, both
that it reads, ‘‘See Paul again ju- because the place was set apart for
daizing both from the time and from that purpose, and because it was the

the place.’’ Chrys. here explains the sabbath.
ἐνομίζετο (in the sense “ was thought”):

119

484 Lydia's modest importunity.

Homi. she constrained us: then look at her wisdom, how she

ASS“ importunes! the Apostles, how full of humility her words

πε. are, how full of wisdom. Jf ye have judged me faithful,

she says. Nothing could be more persuasive. Who would

not have been softened by these words? She did not

ae request, did not entreat simply: but she left them to devide,

"and (yet) exceedingly forced them: And she constrained us,

it says, by those words. And again in a different way: for

see how she straightway bears fruit, and accounts it a great

gain. [Jf ye have judged me,] that is, That ye did judge me

*i,e. 15 manifest, by your delivering to me such (holy) *mysteries:

mene and she did not dare to invite them before this. But why

jog. Was there any unwillingness on the part of Paul and those

note h. with them, that they should need to be constrained ? It was

either by way of calling her to greater earnestness of desire,

Luke oy because Christ had said, Hngquire who is worthy, and

: there abide. (It was not that they were unwilling,) but they

v-16.17.did it for a purpose*.— And it came 40 pass, it says, as we

went to prayer, a certain damsel possessed with a spirit of

divination met us, which brought her masters much gain by

soothsaying: the same followed Paul and us, and cried,

saying, These men are the servants of the most high God,

which shew unto us the way of salvation. What may be

the reason that both the demon spoke these words, and Paul

forbade him? Both the one acted maliciously, and the

other wisely: the demon wished in fact to make himself

credible. For if Paul had admitted his testimony, he would

have deceived many of the believers, as being received by

him: therefore he endures to speak what made against

himself, that he may establish what made for himself: and

Se ae the demon himself uses taccommodation in order to
TAPACEL.

destruction. At first then, Paul would not admit it, but
scorned it, not wishing to cast himself ail at once upon

Ὁ ἀλλ᾽ αὐτοὺς ἀφῆκε κυρίους εἶναι, C.) γὰρ μὴ ἀξ. αὐτὸν ποιεῖν: wished to
καὶ. Mod. t., οὐκ ἀφῆκε κ' €., ἀλλὰ make him (Paul) not credible. That
καὶ. the former is the true reading, is

© ᾿Αλλὰ BP οἰκονομίαν ἐποίουν, B. shewn by what follows: ἵνα στήσῃ
Cat. ‘¢ their seeming reluctance was τὰ ὑπὲρ ἑαυτοῦ: i. e. to gain credit
‘economy.’” A. Ὁ., Ὅλα δι᾽ οἷκ. ἐπ. with the believers in order to deceive
Mod. ἐ.) Ὥστε πάντα 80 oik, ἐπ. them afterwards. In the next clause,

d B, and Cat. ἐβούλετο λοιπὸν Gtid- we read with Cat. and Sav. τὰ καθ᾽
πιστὸν ἑαυτὸν (B. αὐτὸν) ποιεῖν. The ἑαυτοῦ, our Mss. ἑαυτοὺς, and so the
other Mss. ἐβούλετο (ἐβουλεύετο A. other Edd.

The damsel with the spirit of Python. 485

miracles; but when it continued to do this, and pointed Acrs
to their work, who preach unto us the way of salvation, ae
then he commanded it to come out. For it says, Paul,! καὶ τὸ
being grieved, turned and suid to the spirit, I command ee .
thee in the name of Jesus Christ to come out of her. And v.18.19.
he came out the same hour. (a) " And when her masters saw

that the hope of their gains was gone, they caught Paul and

Silas. (d) Sothen Paul did all, both miracles and teaching,

but of the dangers Silas also is partaker. And why says

it, But Paul being grieved? It means, he saw through the
malice of the demon, as he saith, Kor we are not ignorant 2Cor.2,
of his devices—(b) [And when her masters saw that the Σ
hope of their gains was gone.| Everywhere money the
cause of evils. O that heathen cruelty! they wished the

girl to be still a demoniac, that they might make money by

her. They caught Paul and Silas, it says, and dragged

them into the marketplace unto the rulers, and brought v. 20.
them unto the magistrates, saying, These men, being Jews,

do exceedingly trouble our city: by doing what? Then why

did you not drag them (hither) before this? Being Jews:

the name was in bad odour. And teach customs, which v.21.
are not lawful for us to receive, neither to observe, being
Romans. They? made a charge of treason of 10. (ὁ) Why ὅ εἰς καθ-
did they not say, Because they cast out the demon, they Pane
were guilty of impiety against God? For this was a defeat

to them: but instead of that, they have recourse to® a charge ἐπὶ καθ-
of treason: like the Jews when they said, We have no king Johnl9,
but Cesar: whoso maketh himself a king speaketh against 14. 12.
Cesar. (c) And the mullitude rose up together against y, 22,
them: and the magistrates rent off their clothes, and com-
manded to beat them. O the irrational conduct! They did

not examine, did not allow them to speak. And yet, such "

a miracle having taken place, ye ought to have worshipped

them, ought to have held them as saviours and benefactors.

For if money was what ye wished, why, having found so

great wealth, did ye not run toit? ‘This makes you more
famous, the having power to cast out demons than the
obeying them. Lo, even miracles, and yet love of money

was mightier. (7) And when they had laid many stripes y, 98.

€ The scribe has copied the parts in the order 1,3,5:2,4,6. Seep. 470, note g,

486 The Apostles not ashamed of lowly converts.

HOM geet, them, they cast them into prison—great was their
7.94, Wrath—charging the gaoler to keep them safely: who,
having received such a charge, thrust them into the inner
prison, and made their feet fast in the stocks. Observe,
he also again thrust them into the inner prison: and this
too was done providentially, because‘ there was to be a great

miracle.

Recapi- Out of the city. The place was convenient for hearing
Be: the word, aloof from troubles and dangers. (6) [On the
sabbath.| As there was no work going on, they were more
v.14. attentive to what was spoken. (a) [And a certain woman,
named Lydia, a seller of purple:| observe how the writer
of the history is not ashamed of the occupations (of the
converts): (¢) moreover neither was this city of the Philip-
pians a great one. Having learnt these things, let us also
ch.9,43. be ashamed of no man. Peter abides with a tanner: (Paul)
with a woman who was a seller of purple, and a foreigner.
Where is pride? [Whose heart the Lord opened.| There-
fore we need God, to open the heart: but God opens the
hearts that are willing: for there are hardened hearts to be
seen®. [So that she altended to the things which were
spoken of Paul.| The opening, then, was God’s work, the
attending was hers: so that it was both God’s doing and
v.15. man’s. And she was baptized, and receives the Apostles
Gen. 18, with such earnestness of entreaty; with more than that used
by Abraham. And she speaks of no other token than that
whereby she was saved: she says not, If ye have judged me
a great, a devout woman; but what? faithful to the Lord: if
to the Lord, much more to you. [Jf ye have judged me:] if
ye do not doubt it. And she says not, Abide with me, but,
Come into my house and abide: with great earnestness (she says
v.16. it). Indeed a faithful woman !—[ A certain damsel possessed
with a spirit of Python.| Say, what is this demon? The
god, as they call him, Python: from the place he is so called.
f Edd. have Ἐπειδὴ yap, and join ἴδωμεν x. τ. A. before Γύνη, φ., πορ-

this sentence with the following. The φυρόπωλις.
compiler of the Catena perceived that & Here mod. t. ““ But let us look
the Recapitulation begins with the over again what has been said. A
next sentence, which he therefore gives woman, it says, a seller of purple,

to v. 13, though he repeats it wrongly
under ν. 24.—Mod,. t. inserts the AAA’

Malice of the demon (Apollo). 487

Do you mark that Apollo also is a demon? And (the demon) Acrs
wished to bring them into temptation : (therefore) to provoke aa
them, [the same followed Paul and us, and cried, saying) v.17. _
These men are the servants of the most high God, which

shew unto us the way of salvation.| O thou accursed, thou
execrable one! if then thou knowest that it is His way

of salvation that they shew, why dost thou not come out
freely? But just what Simon wished, when he said, Give ch. 8,
me, that on whomsoever I lay my hands, he may receive δ
the Holy Ghost, the same did this demon: since he saw

them becoming famous, here also he plays the hypocrite:

by this means he thought to be allowed to remain in the
body, if he should preach the same things. But if Christ
receive not testimony from man, meaning John, much less Jobn 5,
from a demon. Praise is not comely in the mouth of aie
sinner, much less from ademon. For" that they preach is 15, 9.
not of men, but of the Holy Ghost. Because they did not

act in a spirit of boasting. [And Paul being grieved, ete. ] v.18-20.
By their clamour and shouting they thought to alarm them

(the magistrates): saying, These men do exceedingly trouble

our city. What sayest thou? Dost thou believe the demon?

Why not here also? He saith, They are servants of the

most high God; thou sayest, They exceedingly trouble our

city: he saith, They shew us the way of salvation; thou
sayest, They teach customs which are nol lawful for us 10 ν. 21.
receive. Observe, how they do not attend even to the
demon, but look only to one thing, their covetousness. But
observe them (Paul and Silas), how they do not answer, nor

plead for themselves; (δ) For when, saith he, Tam weak, then 2 Cor.
am I ‘strong. My grace is sufficient for thee, for My’” :
strength is made perfect in weakness: so that by reason of

their gentleness also they should be admired. (a) [ And thev. 22.
magistrates, etc. charging the gaoler to keep them safely: |

that they may be the means’ of a greater miracle. (c) The

men, &c.”

h Mss, and Edd. τὸ yap κηρύττειν
οὐκ ἀνθρώπων ἀλλὰ Πν. ‘A. Ἐπεὶ οὖν
ἀλαζονικῶς ἐποίουν βοῶντες κ. τ. A,
The passage needs emendation. We
read οὐκ for οὖν. ‘* They did not catch
at praise, least of all from a demon:
for they were no braggarts, knowing
that the power to preach was not of

iv we , ΄
ἵνα διείζονος θαύματος αἴτιοι γέ-
νωνται. B. Cat. Sav. marg. The other
Mss. read ἵνα μείζονος ἄξιοι θαύμ. γ.,
‘“¢ They forbear to answer, so as to be-
come worthy of more admiration.’’
Hence this clause has been transposed.
We refer it to y. 23. “" The magistrates

ἬΟΜΙΙ,.

ΧΧΧΥ.

γ. 24.

} νέρβον.

Rom. 5,
4,

488 Tribulation strengthens by endurance.

stricter the custody, the greater the miracle. It was probably
from the wish to cut short the disturbance, that the magistrates
did these things; because they saw the crowd urgent, and
wished to stay their passion at the instant, therefore they
inflicted the stripes: at the same time it was their wish to
hear the matter, and that was why they cast them into prison
and gave charge to kecp them safely. And, it says, he made
them fast in the stocks, τὸ ξύλον, as we should say, the
*NETVUM.

What tears do not these things call for! (‘Ehink) what they
suffer, while we (live) in luxury, we in theatres, we perishing
and drowning (in dissolute living), seeking always idle amuse-
ment, not enduring to suffer pain for Christ, not even as far as
wortls, not even as far astalk. ‘These things I beseech you let
us ever call to mind, what things they suffered, what things
they endured, how undismayed they were, how unoff.nded.
They were doing God’s work, and suffered these things?
They did not say, Why do we preach this, and God does
not take our part? But even this was a benefit to them,
even apart* from the truth, in the thing itself; it made them
more vigorous, stronger, intrepid. Tribulation worketh en-
durance, Then let us not seek loose and dissolute living.
For as in the one case the good is twofold, that the sufferers
are made strong, and that the rewards are great; so in the
other the evil is twofold, that such are rendered more ener-
vated, and that it is to no good, but only evil. For nothing
can be more worthless than a man who passes all his time in
idleness and luxury. For the man untried, as the saying is,
is also unapproved; unapproved not only in the contests, but
also in everything else. Idleness is a useless thing, and in
luxury itself nothing is so unsuited to the end proposed as
the leading a luxurious life: for it pails with satiety, so that
neither the enjoyment of the viands is so great, nor the enjoy-

give order for theirsafe custody, thereby this alteration is not necessary. “ Even

becoming the means of a greater mira-
cle.»

k B.C., καὶ χωρὶς τῆς ἀληθείας, ἐν
αὐτῷ τῷ πράγματι. A, and mod. t.,
καὶ x. τῆς βοηθείας αὐτῷ τῷ mp.,** even
without the Divine succour,even though
that had been withheld, yet their suf-
ferings were ipso facto a benefit.” But

apart from the Truth which they
preached,—irrespectively of the fact
that they were preachers of the Truth—
their sufferings were a benefit. Even
though they were deceived, and not
preachers of the Truth, they gained by
suffering: it made them strong &c.”

Luxury ruins body and mind. 489

ment of relaxation, but all becomes vapid, and runs to Acts
waste. ἜΣ
Then let us not seek after this. For if we will consider
which has the pleasanter life, he that is toiled and hard-
worked, or he that lives in luxury, we shall find it to be the
former. For in the first place’, the bodily senses are neither
clear nor sound, but 'dull and languid; and when those are ! χαῦναι.
not right, even of health there is plainly no enjoyment.
Which is the useful horse, the pampered or the exercised?
which the serviceable ship, that which sails, or that which
lies idle? which the best water, the running or the stag-
nant? which the best iron, that which is much used, or
that which does no work? does not the one shine bright as
silver, while the other becomes all over rusty, useless, and
even losing some of its own substance? The like Eas
also to the soul as the consequence of idleness: a kind of
rust spreads over it, and corrodes both its brightness and
everything else. How then shall one rub off this rust?
With the whetstone of tribulations: so shall one make the
soul useful and fit for all things. Else, how, I ask, will she
be able to cut off the passions, with her edge * turned and? ἀνα-
bending like lead? How shall she wound the devil ?—And Nees:
then to whom can such an one be other than a disgusting
spectacle—a man cultivating obesity, dragging himself along
like a seal? I speak not this of those who are naturally [3.]
of this habit, but of those who by luxurious living have
brought their bodies into such a condition, of those who
are naturally of a spare habit. The sun has risen, has shot
forth his bright beams on all sides, and roused up each
person to his work: the husbandman goes forth with his
spade, the smith with his hammer, and each artisan with
his several instruments, and you will find each handling his
proper tools; the woman also takes either her distaff or her
webs: while he, like the swine, immediately at the first
dawn goes forth to feed his belly, seeking how he may
provide sumptuous fare. And yet it is only for brute beasts
to be feeding from morning to night; and for them, because
' As no ‘‘ secondly” follows this πιτήδειον πρὸς πάντα καὶ ἐκνενευρισμέ-
“ first,” the scribes have supplied the voy ἐστί" δευτέρον δὲ ὅτι καὶ---. Mod. t.

seeming deficiency: thus N. (Sav. Πρ. μὲν yap τοῦ τοιούτου τὸ σῶμα αὐτὸ
~ \ ry ~
marg.) πρῶτον μὲν ὕτι τὸ σῶμα Gve- ἔκλυτον καὶ πεπλαδηκός" ἔπειτα Kal—.

490 Luxury defeats its own object.

no their only use is to be slaughtered. Nay, even of the beasts,
~those which carry burdens and admit of being worked, go
forth to their work while it is yet night. But this man,
rising from his bed, when the (noon-tide) sun has filled the
market-place, and people are tired of their several works,
then this man gets up, stretching himself out just as if he
were indeed a hog in fattening, having wasted the fairest
part of the day in darkness. Then he sits there for a long
time on his bed, often unable even to lift himself up from
the last evening’s debauch, and having wasted (still) more
time in this (listlessness), proceeds to adorn himself, and
issues forth, a spectacle of unseemliness, with nothing human
about him, but with all the appearance of a beast with a
human shape: his eyes rheumy from the effect of wine, * * *
while the miserable soul, just like the lame, is unable to rise,
bearing about its bulk of flesh, like an elephant. ‘Then he
comes and sits in (various) places, and says and does such
things, that it were better for him to be still sleeping than
to be awake. If it chance that evil-tidings be announced,
he shews himself weaker than any girl; if good, more silly
than any child; on his face there is a perpetual yawn.
He is a mark for all that would do harm, if not for all men,
at least for all evil passions; and wrath easily excites such
a man, and lust, and envy, and all other passions. All
flatter him, all pay court to him, rendering his soul weaker
than it is already: and each day he goes on and on, adding
to his disease. If he chance to fall into any difficulty of
business, he becomes dust and ashes", and his silken gar-
ments are of no help to him. We have not said all this
without a purpose, but to teach you, that none of you should
live idly and at random. For idleness and luxury are not
conducive to work, to good reputation, to enjoyment’. For
who will not condemn such aman? Family, friends, kinsfolk,

(will say), He is indeed a very encumbrance of the ground.
Such a man as this has come into the world to no purpose: or
rather, not to no purpose, but to ill purpose against his own

m Mod. t. ‘‘ his eyes watery, his

is, he has no more solidity in him than
mouth smelling of wine.’’ It is evident

so much ashes and dust.

that Chrys. is very imperfectly reported
here.

1 réppa καὶ κόνις γίνεται. Unless
there be an hiatus here, the meaning

° Mod. t. πρὸς δόξαν μόνον, πρὸς
ἠδονήν: “but only τὸ vainglory, to
pleasure.”’

Inaction, and activity in evil, alike baneful. 491

person, to his own ruin, and to the hurt of others. But that Acrs
this is more pleasant—let us look to this; for this is the 13 94.
question. Well then, what can be less pleasant than (the
condition of) a man who has nothing to do; what more
wretched and miserable? Is it not worse than all the fetters
in the world, to be always gaping and yawning, as one sits
in the market-place, looking at the passers by? For the
soul, as its nature is to be always on the move, cannot
endure to be at rest. God has made it a creature of action:
to work is of its very nature; to be idle is against its
nature. For let us not judge of these things from those who
are diseased, but let us put the thing itself to the proof of
fact. Nothing is more hurtful than leisure, and having
nothing to do: indeed therefore hath God laid on us a
necessity of working: for idleness hurts everything. Even
to the members of the body, inaction is a mischief. Both
eye, if it perform not its work, and mouth, and beily, and
every member that one could mention, falls into the worst
state of disease: but none so much as the soul. But as
inaction is an evil, so is activity in things that ought to be
let alone. For just as it is with the teeth, if one eats not,
one receives hurt to them, and if one eats things unfitting, it
jars them, and sets them on edge’: so it is here; both if
the soul be inactive, and if inactive in wrong things, it loses
its proper force. Then let us eschew both alike; both
inaction, and the activity which is worse than inaction.
And what may that be? Covetousness’, anger, envyings, and
the other passions. As regards these, let us make it our
object to be inactive, in order that we may obtain the good
things promised to us, 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.

P ποιεῖ αὐτοὺς βρύχειν καὶ ὠμοδιᾷν (τ.
ὠμωδιᾷν). In Jer. xxxi. (Gr. xxxviii.)
29. the phrase is ὀδόντες τῶν τέκνων
ἡμωδίασαν, and so Hippocrat. uses the
verb. aiuwdiav. But as Ed. Par. Ben.
2. remarks, the passage of Jer. is some-
times cited with ὠμωδίασαν ; Synops.
Athanas. t. ii, 167. Isidor. Pelus. iv.
Ep. 4.

4 Here, Edd. before Par. Ben. 2.
adopt the amplified peroration of D. F.
*¢ Covetings, wrath, envyings, strifes,
grudgings, emulations, and all the
other passions. In these we ought to
aim at being inactive, and with all
earnestness to do the work of the virtues,
that we may attain, &c.”

ve Ake

HOMILY XXXVI._

Acts xvi. 23, 96.

And at midnight Paul and Silas prayed, and sang praises unto
God: and the prisoners heard them. And suddenly there
was a great earthquake, so that the foundations of the
prison were shaken, and immediately all the doors were
opened, and every one’s bands were loosed.

Wuart could equal these souls? These men had been
scourged, had received many stripes, they had been misused,
were in peril of their lives, were thrust into the inner prison,
and set fast in the stocks: and for all this they did not suffer
themselves to sleep, but kept vigil all the night. Do you
mark what a blessing tribulationis? But we, in* our soft beds,
with none to be afraid of, pass the whole night in sleep.
But belike this is why they kept vigil, because they were in
this condition. Not the tyranny of sleep could overpower
them, not the smart of pain could bow them, not the fear of
evil cast them into helpless dejection: no, these were the
very things that made them wakeful; and they were even
filled with exceeding delight. At midnight, it says, and the
prisoners listened to them: it was so strange and surprising !
And suddenly there was a great earthquake, so that the
foundations of the prison were shaken, and immediately all
the doors were opened, and every one’s bands were loosed.
And the keeper of the prison awaking out of his sleep, and
seeing the prison doors open, drew oul his sword, and
would have killed himself, supposing that the prisoners had
been fled. There was an earthquake, that the keeper should
be roused from sleep, and the doors flew open, that he should

4 Mod. ἐν ἡμεῖς δὲ οὐδὲ ἐν ἁπαλοῖς κ. τ. A. but Sav. justly rejects οὐδὲ, and
even Ben. omits it in the Latin.

Goodness more persuasive than miracles. 495

wonder at what had happened: but these things the prisoners Acrs
saw not: otherwise they would all have fled: but the keeper Pahl:
of the prison was about to slay himself, thinking the prisoners
were escaped. But Paul cried with a loud voice, saying, v. 28.
Do thyself no harm: for we are all here. (b) Then he vy.29-30.
called for a light, and sprang in, and came trembling, and

fell down before Paul and Silas; and brought them out,

and said, Sirs, what must I do to be saved? Do you mark

how the wonder overpowered him? (a) He wondered more

at Paul’s kindness; he was amazed at his manly boldness,

that he had not escaped when he had it in his power, that he
hindered him from killing himself’. (ὦ) And they said, Be- v.31.32.
lieve on the Lord Jesus Christ, and thou shali be saved, and

thy house. And they spake unto him the word of the Lord,

and to all that were in his house, and (50) immediately gave

proof of their kindness towards him. And he took them the v.33.
same hour of the night, and washed their stripes; and was
baptized, he and all his, straighteay. We washed them, and

was himself baptized, he and his house. And when he had v-34,30.
brought them into his house, he set meat before them, and re-
joiced, believing in God with all hishouse. And when it was

day, the magistrates sent the serjeants, saying, Let those men

go. Itis likely the magistrates had learnt what had happened,

and did not dare of themselves to dismiss them. And the v.36-40.
keeper of the prison told these words to Paul, saying, The
magistrates have sent to let you go: now therefore depart, and

go in peace. But Paul said unto them, They have beaten us
openly uncondemned, being Romans, and have cast us into
prison; and now do they thrust us out privily? nay verily;

but let them come themselves and felch us out. And the
serjeants told these words unto the magistrates: and they
feared, when they heard that they were Romans. And they

came and besought them, and brought them out, and desired

them to depart out of the city. And they went out of the
prison, and entered into the house of Lydia: and when they

had seen the brethren, they comforted them, and departed.

"1, 6, ‘ The miracle amazed him, clauses of (a) may perhaps be better
but he was more astonished at Paul’s re-arranged thus: ‘* He more marvelled
boldness, was more moved toadmiration at Paul’s boldness, in not escaping «ce.
by his kindness.”’ But besides the trans- he was amazed at his kindness in
position marked by the letters, the hindering &c.”

Homi.

XXXVI.

Recapi-
tulation.
v. 25.

ch. 12,6.

v. 26.

494 The vigil in the prison.

Even‘ upon the declaration of the magistrates Paul does not
go out, but for the sake both of Lydia and the rest he puts
them in fear: that they may not be supposed to have come
out upon their own request, that they may set the rest in a
posture of boldness. The impeachment was twofold: that
being Romans, and uncondemned, they had openly cast them
into prison. You see that in many things they took their
measures as men.

[And at midnight, etc.| Let us compare, beloved, with
that night these nights of ours, with their revellings, their
drunkenness, and wanton excesses, with their sleep which
might as well be death, their watchings which are worse
than sleep. For while some sleep without sense or feeling,
others lie awake to pitiable and wretched purpose, plotting
deceits, anxiously thinking about money, studying how they
may be revenged upon those who do them wrong, meditating
enmity, reckoning up the abusive words spoken during the
day: thus do they rake up the smouldering embers of wrath,
doing things intolerable’. Mark how Peter slept. Both
there, it was wisely ordered (that he should be asleep) ;
for the Angel came to him, and it behoved that none
should see what happened; and on the other hand it was
well ordered here (that Paul should be awake), in order that
the keeper of the prison might be prevented from killing
himself. [And suddenly there was a great earthquake.| Aud
why did no other miracle take place? Because this was, of all
others, the thing sufficient for his conversion, seeing he was
personally in danger: for it is not so much miracles that
overpower us, as the things which issue in our own deliver-
ance. That the earthquake should not seem to have come

¢ The report seems to be defective, also putting them in fear that they may

but the meaning may be, that in taking
this high tone with the magistrates the
Apostle was not influenced by personal
feelings; but acted thus for the as-
surance of Lydia and the other be-
lievers, by letting it be seen that they
were not set at liberty upon their own
request. In the recapitulation another
consideration is mentioned, viz. in respect
of the gaoler.— Mod. τ. “perhaps for the
sake of Lydia and the other brethren: or

not &c., and that they may set the
others also in a postore of boldness.’
Then, Τριπλοῦν, ἀγαπητοὶ, κ. τ. A.
the third point being καὶ δημοσίᾳ. We
reject this καὶ though all our Mss.
have it. We have also transferred the
ἀγαπητοὶ, which is out of place here,
to the beginning of the recapitulation.
4 τὰ ἀφορητὰ ἐργαζόμενοι: perhaps,
“ἴῃ imagination wreaking upon their
enemies an intolerable revenge.”

Circumstances of the gaoler’s conversion. 495

of itself, there was this concurrent circumstance, bearing Acts
witness to it: [the doors were opened, and all their bonds.» Vj.
were loosed.|_ And it appears in the night-time; for the —_
Apostles did not work for display, but for men’s salvation.

[And the keeper of the prison, etc.] The keeper was ποῦν. 27.
an evil-disposed man; that he thrust them into the inner v. 24.
prison, was because of his having received such a command,
not of himself. The man®* was all in a tumult of pertur-
bation. [What shall I do to be saved? he asks.]| Why
not before this? Paul shouted, until he saw, and is before-
hand with him, saying, We are all here. And having called
Jor a light, it says, he sprang in, and fell down at the feet
of the prisoner; he, the prison-keeper, saying, Sirs, what
must I do to be saved? Why, what had they said? Observe,
he does not, on finding himself safe, think all is well; he is

y.28-30.

overcome with awe at the miraculous power.
Do you mark‘ what happened in the former case, and

what here ?

There, a girl was released from a spirit, and

they cast them into prison, because they had liberated

her from the spirit.

Here, they did but shew the doors

standing open, and it opened the doors of his heart, it

e Mod. t. *¢ And why did not Paul
shout before this? The man was all
in a tumult of perturbation, and would
not have received (what was said).
Therefore when he saw him about to
kill himself, he is beforehand with him,
and shouts, saying, We are all here.
Therefore also, Having asked, it says,
for a light, he sprang in, and fell before
Paul and Silas. The keeper falls at
the feet of the prisoner. And he brings
them out, and says, Sirs, etc.” But
the question, Διὰ τί μὴ πρὸ τούτου;
evidently cannot ke meant for ἐβόησεν
6 Παῦλος. The meaning is, ‘* Why did
he not sooner ask, What shall I do to
be saved? Observe, his first impulse is
to kill himself—such was the tumult
of his thoughts. Suddenly awaked, he
sees the doors open, and supposes
the prisoners were escaped. ‘There-
fore Paul shouted to him, to reassure
him on that point, until he could
satisfy hiutself with his own eyes: as,
it says, He called for a light, for that
purpose: and then indeed, relieved of
that fear, he is overcome with awe:
and falls down at the feet of his
prisoner, saying, What shall I do to
be saved? Why, what had they said?

Nothing more: but the religious awe
now seizes him: for he does not think
all is right, and no need to trouble
himself any further, because he finds
himself safe from the temporal danger.”
For this is the meaning of ὅρα αὐτὸν
oun, ἐπειδὴ διεσώθη. ἐπὶ τούτῳ στέρ-
yovTa, ἀλλὰ τὴν δύναμιν ἐκπλαγέντα :
not as Ben. vide illum non ab hoc
diligere quod servatus esset, sed quod
de virtute obstupesceret.

f This is the sequel to what was
said above: “It is not so much
miracles that overpower or convince
us (aipe?), as the sense of benefits
received.”? For, they saw the miracle
of dispossession wrought upon the girl,
and they cast the doers of it into
prison: whereas here the gaoler sees
but the doors open, (the prisoners
safe, the Apostles’ manliness in not
escaping, and their kindness to him-
self,) and he is converted. ‘The doors
were open, and the door of his heart
(like Lydia’s) was opened: the pri-
soners’ chains were loosed, and worse
chains were loosed from himself: he
called for a light, but the true light
was lighted in his own heart.

[

496 Why Paul refused to leave the prison.

Homi. loosed two sorts of chains; that (prisoner)s kindled the

XXXVI. (

ΠΩ} Ὁ

true) light; for the light in his heart was shining. And
he sprang in, and fell before them; and he does not ask,
How is this? What is this? but straightway he says, What
must I do to be saved? What then answers Paul? Believe
on the Lord Jesus Christ, and thou shalt be saved, thou
and thine house. For this, above all, wins men; that one’s

v.32.33, house also should be saved. And they spake the word to

v. 34.

v. 36.

v. 37.

v. 38.

νυ. 39,

him, and to alt that were in his house. [And he took them
the same hour of the night, and washed their stripes, etc.]
washed them, and was washed: those he washed from their
stripes, himself was washed from his sins: he fed, and was
fed. And rejoiced, it says: although there was nothing but
words only and good hopes: [having believed in God with
all his house :| this was the token of his having believed—
that he was released of all. What worse than a gaoler,
what more ruthless, more savage? He entertained them
with great honour. Not, because he was safe, he made
merry, but, having believed God. (a) Believe on the Lord’,
said the Apostle: therefore it is that the writer here says,
Having believed'.—(d) Now therefore, it says, depart, and
goin peace: that is, in safety, fearing no man. (ὁ) [But
Paul said unto them :]| that he may not seem to be receiving
his liberty as one condemned, and as one that has done
wrong: therefore it is that he says, Having openly beaten us,
uncondemned [etc.|—that it may not be matter of grace on
their part. (6) And besides, they wish the gaoler himself to
be out of danger, that he may not be called to account for this
afterwards. And they do not say, Having beaten us, who have
wrought miracles: for they (the magistrates) did not even heed
these: but, that which was most effectual to shake their minds,
uncondemned, and being Romans. (c) Observe how diversely
grace manages things: how Peter went out, how Paul, though
both were Apostles. They feared, it says: because the men
were Romans, not because they had unjustly cast them into
prison. And besought them to depart out of the city: begged

& ἥψεν ἐκεῖνος τὸ φῶς. Edd. (from i Edd. ‘¢ Having believed, that he
D. 11.) ἐκεῖνο. may not seem to be liberated, &c.” as

h ἔθρεψε καὶ ἐτράφη: probably mean- if thls (2) were said of the gaoler.
ing the HolyEucharistimmediately after (Here again the method of the de-
the baptism. So above p. 484. τοσαῦτα rangement is 1, 3, 5: 2,4, G? as in
μυστήρια, in the case of Lydia. p- 470, note g. 485, note 6.)

Heathen objection, from the case of the gaoler. 497

them as ἃ favour. And they went to the house of Lydia, and Acrs
having confirmed her, so departed. For it was not right to Mm?
leave their hostess in distress and anxiety. But they went out,
not in compliance with the request of those rulers, but hasting
to the preaching: the city having been sufficiently benefited
by the miracle: for it was fit they should not be there any
longer. For in the absence of them that wrought it, the miracle
appeared greater, itself crying out more loudly: the faith of
the gaoler was a voice in itself. What equal to this? He
is put in bonds, and looses, being bound: looses a twofold
bond: him that bound him, he looses by being bound.
These are indeed works of (supernatural) grace.

(f) Let us constantly bear in mind this gaoler*, not the
miracle: how, prisoner as he was, (the Apostle) persuaded
his gaoler. What say the heathen? “ And of what things,”
say they, “ was such a man as this to be persuaded—a vile,
wretched creature, of no understanding, full of all that is
bad and nothing else, and easily brought over to anything?
For these, say they, are the things a tanner, a purple-seller,
an eunuch, slaves, and women believed.” This is what they
say. What then will they be able to say, when we produce
the men of rank and station, the centurion, the proconsul,
those from that time to the present, the rulers themselves,
the emperors? But for my part, I speak of something else,
greater than this: let us look to these very persous of ne

* All our Mss. δεσμοφύλακος, but
Savile Secudrov, adopted by Ben. We
retain the old reading. —Med. ἐν What
say the heathen? how being a pri-
soner &c.” Then: ‘‘ Kal τίνα, φησὶ,
πεισθῆναι ἐχρῆν, ἢ μιαρὸν K.T.A. And
what man (say they) was (more) to
be persuaded than &c. Moreover,
they allege this also: For who but
a tanner (τίς γὰρ ἢ βυρσεὺς) ....
believed ?’—We take τίνα to be acc.
plur. se. δόγματα. The heathen ob-
jection is this, You may see by the
character of the first converts, such
as this gaoler, what is the character
of the doctrines: ‘* Since what doc-
trines behoved (a man like this) to be
persuaded of 2” St. Chrys. says, “ Let us
bear in mind this gaoler—not to dwell
upon the miracle, but to consider how
his prisoner persuaded him: how he

induced a man like this not only to
receive the doctrines, but to submit
to the self-denying rule of the Gospel.
The heathen raise a prejudice against
the Gospel from the very fact, that
such men as these were converted.
What, say they, must be the teaching
to be received by a wretched creature
like this gaoler? These doctrines were
well matched with their first converts,
tanner, purple-seller, ewnuch, &c.” (So
in the remarkable argumenton this same
subject in the Morale of Hom. vii. in
1 Cor. p. 62. E. ‘‘ but it is objected:
Those who were convinced by them
were slaves, women, nurses, eunuchs:”
whence it seems, as here, that the case
of the eunnch, Acts viii. was made a
reproach, as if he must needs be a
person of inferior understanding. )

Homi.

XXXVI

498 The conversion of such to a holy, self-denying life,

consideration. “And where is the wonder?” say you. Why,
‘this, I say, is a wonder. For, if a person be persnaded
about any common things, it is no wonder: but if resur-
rection, a kingdom of heaven, a life of philosophic self-
command, be the subjects, and, discoursing of. these to
persons of mean consideration, one persuades them, it will
be more wonderful than if one persuaded wise men. For
when there is no danger attending the things of which one
persuades people, then (the objector) might with some
plausibility allege want of sense on their part: but when (the
preacher) says—to the slave, as you will have it—‘If thou
be persuaded by me, it is at thy peril, thou wilt have all
men for thine enemies, thou must die, thou must suffer evils
without number,” and yet for all this, convinces that man’s
soul, there can be no more talk here of want of sense.
Since, if indeed the doctrines contained what was pleasant,
one might fairly enough say this: but if, what the philosophers
would never have chosen to learn, this the slave does learn,
then is the wonder greater. And, if you will, let us bring
before us the tanner himself, and see what were the subjects
on which Peter conversed with him: or if you will, this same
gaoler. What then said Paul to him? ‘That Christ rose
again, say you; ‘that there is a resurrection of the dead,
and a kingdom: and he had no difficulty in persuading him,
a man easily led to anything.” How? Said he nothing about
the mode of life; that he must be temperate, that he must
be superior to money, that he must not be unmerciful, that he
must impart of his good things to others? For it cannot be
said, that the being persuaded to these things also was from
the want of power of mind; no, to be brought to all this
required a great soul. For be it so, that as far as the doc-
trines went, they were rendered more apt to receive these by
their want of intelligence: but to accept such a virtuous, self-
denying rule of life, how could that be owing to any defect
of understanding? So that the less understanding the
person may have, if nevertheless he is persuaded to things,
to which even philosophers were unable to persuade their
fellow-philosophers, the greater the wonder—when women
and slaves are persuaded of these truths, and prove it by
their actions, of which same truths the Plato’s and all the

an evidence of Divine power. 499

rest of them were never able to persuade any man. And Acts
why say I, “any man?” Say rather, not themselves even: tee
on the contrary, that money is not to be despised, Plato per-
suaded (his disciples) by getting, as he did, such an abun-
dance of property, and golden rings, and goblets; and that
the honour to be had from the many is not to be despised,
this Socrates himself shews, for all that he may philosophize
without end on this point: for in everything he did, he had an
eye tofame. And if you were conversant with his discourses,
I might go at great length into this subject, and shew what
a deal of ‘insincerity there was in them,—if at least we may 1 εἰρω-
believe what his disciple says of him,—and how that all his”
writings have their ground-work in vain-glory. But, leaving [3.]
them, let us direct the discourse to our own selves. For
besides the things that have been said, there is this also to
be added, that men were persuaded of these things to their
own peril. Be not thou therefore shameless, but let us
think over that night, the stocks, and the hymns of praise.
‘This let us also do, and we shall open for ourselves—not
a prison, but—heaven. If we pray, we shall be able even
to open heaven. Elias both shut and opened heaven by James
prayer. There is a prison in heaven also. Whatsoever, He nee
saith, ye shall bind on earth, shall be bound in heaven. Let19. ~
us pray by night, and we shall loose these bonds. For that
prayers loose sins, let that widow convince us, let that friend Lukell
convince us, who at that untimely hour of the night persists”
and knocks; let Cornelius convince us, for, thy prayers, it ch.10,4.
says, and thine alms are come up before God. Let Paul
convince us, who says, Now she that is a widow indeed 1 Tim.
and desolate, trusieth in God, and continueth in sup-”°
plications night and day. Τῇ he speaks thus of a widow,
a weak woman, much more would he of men. I have both
before discoursed to you on this, and now repeat it: let us
arouse ourselves during the night: though thou make not
many prayers, make one with watchfulness, and it is enough,
I ask no more: and if not at midnight, at any rate at
the first dawn. Shew that the night is not only for
the body, but also for the soul: do not suffer it to pass
idly, but make this return to thy Master: nay rather
(the benefit) itself returns to thee. Say, if we fall into

500 Night is a special season for prayer.
oe any difficult strait, to whom do we not make request ὃ
———and if we soon obtain our request, we breathe freely
again. What a boon were it for thee, to have a friend
to go to with thy request, who shall be ready to take
it as a kindness, and to be obliged to thee for thy ask-
ing? What a boon, not to have to go about and seek one
to ask of, but to find one ready? to have no need of
others through whom thou mayest solicit? What could be
ereater than this? Since here is One Who then does most,
when we make not our requests of others than Himself: just
as a sincere friend then most complains of us for not trust-
ing in his friendsbip, when we ask of others to make request
to him. Thus also let us act’. ‘ But what,’ you will ask, ‘if
I should have offended Him?’ Cease to give offence, and
weep, and so draw near to Him, and thou wilt quickly render
Him propitious as to thy former sins. Say only, I have
offended: say it from thy soul and with a sincere mind, and
all things are remitted to thee. Thou dost not so much
desire thy sins to be forgiven, as He desires to forgive thee
thy sins. In proof that thou dost not so desire it, consider
that thou hast no mind either to practise vigils, or to give
thy money freely: but He, that He might forgive our sins,
spared not His Only-begotten and True Son, the partner of
His throne. Seest thou how He more desires to forgive thee
thy sins (than thou to be forgiven)? Then let us not be slothfal,
nor put off this any longer. He is merciful and good: only
let us give Him an opportunity. And (even) this (He seeks),
only that we may not become unprofitable, since even with-
out this He could have freed us from them: but like as
we (with the same view) devise and arrange many things for
our servants to do, so does He in the matter of our salvation.
'Ps. 95, Let’ us anticipate His face with thanksgiving, since He is
Qe et : ; . :
vs come good and kind. But if thou call not upon Hin, what will
Mie pre- He do? Thou dost not choose to say, Forgive; thou wilt
sence.” not say it from thy heart, but with thy mouth only. What
E.V- is it, to call in truth? (To call) with purpose of heart, with
earnestness, with a sincere mind; just as men say of per-

1 οὕτω καὶ ἡμεῖς" which mod.t.need- us: we then most oblige them, when
lessly expands into: ‘‘(‘Thus also we) they approach us by themselves, not
act in the case of those who ask of by others.”

God is more ready to hear than we to pray. 501

fumes, “ This is genuine, and has nothing spurious,” so here. Acts
He who truly calls on Him, he who truly prays to Him:jsea
continually attends to it, and desists not, until he obtain (his
request): but he who does it in! a merely formal manner, 1 ago-
and even this only by way of fulfilling a law, does not call Cees
in truth. Whosoever thou art, say not only, “I ama sinner,”

but be earnest also to rid thyself of this character; say not

this only, but also grieve. If thou grievest, thou art in
earnest: if thon art not in earnest, thou grievest not: if thou
grievest not, thou triflest. What sort of man is he who shall

say, ‘I am sick,’ and not do all to be freed from his sick-
ness? A mighty weapon is Prayer. Jf ye, saith the Lord, Luke1l,
know how to give good gifts to your children, how much 15:
more your Father? Then wherefore art thou unwilling to
approach Him? He loves thee, He is of more power than

all besides. Both willing is He and able, what is there to
hinder? Nothing. But then, on our part, let us draw near
with faith, draw near, offering the gifts that He desires, for-
getfulness of wrongs, kindness, meekness. ‘Though thou be

a sinner, with boldness shalt thou ask of Him forgiveness of

thy sins, if thou canst shew that this has been done by thy-

self: but though thou be righteous, and possess not this virtue

of forgetfulness of injuries, thou art none the better for it. It
cannot be that a man who has forgiven his neighbour should

not obtain perfect forgiveness: for God is beyond comparison
more merciful than we. What sayest thou? If thou sayest,

“ T have been wronged, I have subdued my anger, I have
endured the onset of wrath because of Thy command, and
dost Thou not forgive™? Full surely He will forgive: and

this is plain to all. Therefore let us purge our soul from all
resentment. ‘This is sufficient for us, in order that we may

be heard; and let us pray with watching and much perse-
verance, that having enjoyed His bountiful mercy, we may

be found worthy of the good things promised, 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.

πὶ καὶ σὺ οὐκ adins; Mod. t., οὐκ ἀφήσει καὶ αὐτός; ** Will not He also
forgive ἢ’

HOMILY XXXVII.

Acts xvii Ὁ. 9.

Now when they had passed through Amphipolis and Apollonia,
they came to Thessalonica, where was a synagogue of the
Jews: and Paul, as his manner was, went in unto them,
and three sabbath days reasoned with them out of the Scrip-
tures, opening and alleging that Christ must needs have
suffered, and risen again from the dead; and that this Jesus,
whom I preach unto you, is Christ.

AGAIN they haste past the small cities, and press on to
the greater ones, since from those the word was to flow as
from a fountain into the neighbouring cities. And Paul, as
his manner was, went into the synagogue of the Jews.

ch.13, Although he had said, We turn to the Gentiles, he did not

46.

Rom.10, towards them.

leave these alone: such was the longing affection he had
For hear him saying, Brethren, my hearts
desire and prayer to God for Israel is, that they might be

id. 9, 8. saved: and, I wished myself accursed from Christ for my.

brethren. But he did this* because of God’s promise and
the glory: and this, that it might not be a cause of offence
to the Gentiles. Opening, it says, from the Scriptures, he
reasoned with them for three sabbaths, putting before them
that the Christ must suffer. Do thou mark how before
all other things he preaches the Passion: so little were

4 This seems meant to refer to the the sake of the Gentiles also, to whom

sequel of the passage cited, Rom. ix. 4.
“who are Israelites, to whom pertaineth
the adoption and the glory... and the
promises :” then τοῦτο ἐποίει refers to
ἐβουλόμην, indicatively, ‘* I wished :”
but καὶ τοῦτο (mod. t. omits τοῦτο),
ς And this solicitude he shewed for

the unbelief of the Jews might be a
stumbling-block:”—unless καὶ τοῦτο
refers to v. 3, the discourse of Christ’s
death and resurrection—that the Cross
might not be an offence to the devout
Greeks.

The Jews accuse the preachers of treason.

they ashamed of it, knowing it to be the cause of salvation. Acrs
And some of them believed, and consorted with Paul and ne, ὃ
Silas; and of the devout Greeks a great multitude, andv.4. —
of the chief women not a few.

The writer mentions only

the sum and substance of the discoursing: he is not given
to redundancy, and does not on every occasion report the

sermons.

But the Jews which believed not, moved with v. 5—7.

envy, took unto them certain lewd fellows of the baser
sort, and gathered a company, and set all the city on an
uproar, and assaulted the house of Jason, and sought to

bring them out to the people.

And when they found them

not, they drew Jason and certain brethren unto the rulers of
the city, crying, These that have turned the world upside

down are come hither also;
and these all do contrary to

that there ts another king, one Jesus.

whom Jason hath received:
the decrees of Cesar, saying
O! what an ac-

cusation! again they get up a charge of treason against

them, saying, there is another king, (one) Jesus.

troubled the people and the rulers of the city, when they

heard these things.

And when they had taken security of
Juson, and of the other, they let them go.

A man worthy to

be admired, that he put himself into danger, and sent them

away from it.

And the brethren immediately sent away γ.10.11.

Paul and Silas by night unto Berea: who coming thither

went into the synagogue of the Jews.

These were more

noble, it says, than they of Thessalonica: more noble, i. e.

more gentle! (in their behaviour): i that they received the eme-
word with all readiness, and this not inconsiderately, but “*77*?

with a strictness wherein” was no passion, searching the

Scriptures whether these things were so.

of them believed; also of honourable women which were

Greeks, and of men, not a few.

Bui when the Jews of

Thessalonica had knowledge that the word of God was

preached of Paul at Berea,

Ὁ μετὰ ἀκριβείας ἔνθα πάθος οὐκ ἦν.
At is not easy to see what else this can
mean. Below in the Recap. οὐ ῥύμῃ
οὐδὲ (HAw.—Mod. t. ““ With exactness
they explored the Scriptures—for this
is the meaning of avexpwov—wishing
from them to derive assurance rather

they came thither also, and

concerning the Passion: for they had
already believed.” The last statement,
like some other additions in the mod. t.,
seems to be borrowed from the Ca-
tena (Ammonius)—whence it is adopted
also by GScumenius: but this was cer-
tainly not Chrysostom’s meaning.

And they y.8. 9,

Therefore many v.12-14.

504 Miracles not always desirable.

Homi. stirred up the people.
XXXVII.

And then immediately the brethren
sent away Paul to go as it were to the sea: but Silas and
Timotheus abode there still, See how he at one time gives
way, at another presses on, and in many things takes his

v.15. measures upon human considerations. And they that con-
ducted Paul brought him unto Athens: and receiving a
commandinent unto Silas and Timotheus for to come to him
with speed, they departed. But let us look again at what
has been said.

Recapi- Three sabbath-days, it says, being the time when they

Suge hed leisure from work, he reasoned with them, opening out of

the Scriptures: for so used Christ also to do: as on many
occasions we find Him reasoning from the Scriptures, and
not on all occasions (urging men) by miracles. Because to
this ° indeed they stood in a posture of hostility, calling them
deceivers and jugglers; but he that persuades men by reasons
from the Scriptures, is not liable to this imputation. And on
many occasions we find (Paul) to have convinced men simply
ch.13, by force of teaching: and in Antioch the whole city was
44. gathered together: so* great a thing is this also, for indeed
this itself is no small miracle, nay, it is even a very great one.
And that they might not think that they did it all by their own
strength, but rather that God permitted it °, two things resulted,

€ πρὸς τοῦτο, i.e. the working of
miracles. Not only it did not win
them: they set themselves against it,
taxing the doers of the miracles with
imposture aud magical art, &c.—Mod.
t. ** For because to Him (τοῦτον,
Christ) they were opposed, and slan-
dered Him that He was a deceiver
and juggler, therefore it is that He
also reasons from the Scriptures. For
he that attempts to persuade by mira-
cles alone may well be suspected: but
he that persuades from the Scriptures,
&c.”’

4 A. B. οὕτω μέγα τι καὶ τοῦτο ἐστι
[kal τὸ πᾶν. C. omits this: we place it
after ἴσχυσαν in the next sentence,
where mod. t. has it.} This thought is
brought out more fully below, p. 507.
The persuading men by telling them
that which even with miracles was hard
to believe—a Messiah crucified !—was

itself a miracle.

© ἀλλ᾽ ὁ Θεὸς συνεχώρησεν, if not
corrupt, must mean “Ραΐ that God
permitted all: i.e. that all depended
on God’s permission, not on their
strength,—dvo ἐγένετο, i. e. some be-
lieved v. 4., others opposed vy. 5.
The sense is confused in the Mss. and
Edd. by the transposition of the sen-
tences markedc and a. Ine, verse 2
is substituted for v. 4. which we restore,
In ὦ, we read τῷ τε (A. B. τό Te) οἶκο-
voulay εἶναι καὶ τὸ καλεῖσθαι for καὶ τῷ
kad. The meaning is, And so by rea-
son of the fact that τὸ καλεῖσθαι is
itself oixovoula—that it is of God’s
ordering, acco:ding to His own plea*
sure, who are called and who not—the
preachers are not left either to think
too much of themselves when they
succeed, ὡς αὐτοὶ καθελόντες, nor to be
terrified by failure ὡς ὑπεύθυνοι, as if

Paul, even for the sake of the Gentiles, seeks the Jews first. 505

[namely, Some of them were persuaded, etc.]| (ὁ) And of Acts
devout Greeks a great multitude, and of the chief women ἜΜ
not a few: but those others did the contrary: [the Jewsy.4.5.
moved with envy, etc.]: (4) and, from the fact that the being
called was itself a matter of God’s fore-ordering, (a) they
neither thought great things of themselves as if the triumph

were their own, nor were terrified as being responsible (for

all). But how comes it that he said, That we should go Gai. 2,
unto the heathen, and they unto the circumcision, and yet?
discoursed to the Jews? («) He did this as a thing over

and above. (8) For’ he did other things also more than

he was obliged.’ For instance, Christ ordained that they
should five by the Gospel, but our Apostle did it not: oe
Christ sent him not to baptize, yet he did baptize. Mark }’ "εἰ
how he was equal to all. Peter to the circumcision, he
to the Gentiles, to the greater part. («) Since if it was
necessary for him to discourse to Jews, how said he again:
[for He that wrought effectually in him toward the cir- ἜΣ
cumcision, the same] was mighty also in me toward the*
Gentiles? In the same way as those Apostles also had inter-
course with the Gentiles, though they had been set apart
for the circumcision, so likewise did our Apostle. The more
part of his work indeed was with the Gentiles: still he did
not neglect the Jews either, that they mght not seem to be
severed from them. And how was it, you will ask, that he
entered in the first place into the synagogues, as if this were
his leading object? True: but he persuaded the Gentiles
through the Jews, and from the things which he discoursed
of to the Jews. And he knew, that this was most suitable
for the Gentiles, and most conducive to belief. ‘Therefore
he says: Inasmuch as I am the Apostle of the Gentiles. Rom.
And his Epistles too all fight against the Jews.— That the\». a
Christ, he says, must needs have suffered. If there was a
necessity for His suffering, there was assuredly a necessity

. 2)

[3.1

they were responsible for men’s unbe-
liet— Mod. t. ‘* And that they may
not think that they did it all by their
own strength, God suffers them to be
driven away (ἐλαύνεσθαι). For two
things came of this: they neither &c.
nord&ec. So (much) was even the being
called a matter of God’s ordering. And
of the devout Greeks, &c.”

f Between the Exposition and the
Morale, the original editor or tran-
scriber has thrown together a set of
disconnected notes. These are here in-
serted in what seems to be their proper
connexion. In the Mss. and Edd. the
parts lie in the order as shewn by the
letters a, B prefixed.

506 The more generous conduct of the Bereans.

for His rising again: for the former® was far more wonderful

than the latter. For if He gave Him up to death Who had

v. 8.

Wallis

Ve 12.
ν. 13.

done no wrong, much rather did He raise Him up again.
| But the Jews which believed not took unto them certain of
the baser sort, and set all the city on an uproar :\ so that
the Gentiles were more in number. The Jews thought not
themselves enough to raise the disturbance: for because they
had no reasonable pretext, they ever effect such purposes by
means of uproar, and by taking to themselves base men.
[And when they found them not, it says, they haled Jason
and certain brethren.| O the tyranny! dragged them with-
out any cause out of their houses. [ These all, say they, do
contrary to the decrees of Cesar]: for since they spoke
nothing contrary to what had been decreed, nor made any
commotion in the city, they bring them under a different
charge: [saying that there is another king, one Jesus.]
[And they troubled the people, etc.) And what are ye
afraid of, seeing He is dead? (8) [And when they had
taken security, εἰς. See how by giving security Jason
sent Paul away: so that he gave his life (to the hazard)
for him. (α) [And the brethren, etc.] See how the per-
secutions in every case extend the preaching. Now ¢hese,
it says, were more noble than those in Thessalonica: i. e.
they were not (men) practising base things, but some” were
convinced, and the others (who were not), did nothing (of
that sort). (6) Daly, it says, searching the Scriptures
whether these things were so: not merely upon a sudden
impetus or (burst of) zeal. More noble, it says: i.e. in
point of virtue. («) [Therefore many of them, etc.| And
here again are Greeks. (6) [But when the Jews of Thessa-
lonica, etc.] because there were lewd persons there. And
yet that city was greater. But it is no wonder in the greater
city the people were worse: nay, of course to the greater city
there go the worse men, where the occasions of disturbances
are many. And as in the body, where the disease is more
violent for having! more matter and fuel, just so is it here.
& We adopt the reading of B. ἐκεῖνο, has: ‘‘ But they indeed were per-
“¢ the suffering ;᾽) τούτου, “‘ the rising suaded, but these do just the contrary,
again.” The others, ἐκείνου, τοῦτο : making an uproar among them.”

reversing Chrysostom’s meaning. i Edd. καθάπερ yap ev σώματι, ὅταν
h Mod. t. mistaking the meaning, 7 νόσος χαλεπωτέρα ἢ, πλείονα ἔχει

The success of the Preaching, itself a miracle. 507

(a) But look, I beg you, how their fleeing was providentially Acts
ordered, not from cowardice: otherwise they would have 1 16.
ceased to preach, and would not have exasperated them still
more. But from this (flight) two things resulted: both the rage

of those (Jews) was quenched, and the preaching spread.

But in terms befitting their disorderly conduct, he says,
Agitating the multitude. (8) Just what was done at Iconium— ch. 14,
that they may have the additional condemnation of destroy-

ing others besides themselves. This is what Paul says of
them: Forbidding to preach to the Gentiles, [to fill up their τ Thess.
sins alway, for the wrath is come upon them to the utter- 2:
most.| Why did he not stay? for if! there, where he was! αὖ
stoned, he nevertheless stayed a long time, much more here. Ae
Why? (The Lord) did not wish them to be always doing 19, 21.
signs; for this is itself a sign, not less than the working

of signs—that being persecuted, they overcame without
signs. So that just as now He prevails without signs, so

was it on many occasions His will to prevail then. Con-
sequently neither did the Apostles run after signs: as in

fact he says himself, We preach Christ erucified—to ee oor
that crave signs, to them that crave wisdom, we give that 13
which cannot even after signs persuade, and yet we do
persuade! So that this was a mighty sign. See then, how

when the preaching is extended, they are not in a hurry to

run after signs®. For it was right that thenceforth the
believers should be mighty signs to the rest. Howbeit, by
retreating and advancing they did these things. (a) [Andv. 14.
immediately, it says, the brethren sent away Paul.] Here

now they send Paul alone: for it was for him they feared,

lest he should suffer some harm, the head and front of all
being in fact none other than he. (8) They sent him away,

it says, as it were to the sea: that it might not be easy

for them to seize him. For! at present they could not

have done much by themselves; and with him they accom-
plished and achieved many things. For the present, it

τὴν ὕλην καὶ τὴν τροφήν. Neander, adopted the true reading TOS OV TAXEWS

der heil. Chysost. t. i. p. 2. note, | cor- ἐπιτρέχουσι τοῖς σημείοις, preserved by
rects the passage thus, καθάπερ yap ἐν B. The other Mss. and Edd. omit ov.

σώματι ἣ νόσος χαλεπωτέρα, ὕταν TA. 1 Here again Savile (w ith B.) has
ἔχοι τὴν ὕλην. But A.C. preserve the the true reading οὔπω yap; the rest
true reading ἔχουσα. οὕτω.

k Of the Edd, Savile alone has

508 All the members of the body need one another.

Homrt, Says, they wished to rescue him. (a) So far is it from being

XXXVII.

v. 15.

ch. 16,9.

[3.]

the case, that (supernatural) Grace worked all alike on all
occasions: on the contrary, it left them to take their
measures upon human judgment, (only) stirring them up
and rousing them out of sleep, and making them to take
pains". Thus, observe, it brought them safe only as far as
Philippi, but no more after that. [And receiving, it says,
a commandment unto Silas and Timotheus| for to come to
him with all speed, (they departed.| For though he was a
Paul, nevertheless he needed them. And with good reason
are they urged by God to go into Macedonia, for there lay
Greece moreover bright (before them).

See what zeal the rest of the disciples shewed with respect
to their leaders: not as it is now with us, who are separated
and divided into great and small: some of us exalted, while
others are envious: for this is the reason why those are
envious, because we are puffed up, because we will not
endure to be put upon a par with them. The reason why
there is harmony in the body, is because there is no puffing
up: and there is no puffing up, because the members are of
necessity made to stand in need of each other, and the head
has need of the feet. And God has made this to be the
case with us, and, for all that, we will not endure it: although
even without this, there ought to be love among us. Hear
ye not how they that are without accuse us, when they say,
‘Needs make friendships?’ The laity have need of us; and
we again exist for them. Since teacher or ruler would not
exist, if there were not persons to be taught, nor would he
perform his part, for it would not be possible. As the land
has need of the husbandman, and the husbandman of the
land, so is it here. What reward is there for the teacher to
receive, when he has none to produce that he has taught?
and what for the taught, who have not had the benefit of the
best teaching? So that we need each other alike in turn, both
the governed, them that govern", and leaders, them that

m Here (because it seems unsuitable “but in order that they may get ex-
to refer this to xdpis, 1. 6. supernatural perience, rousing and waking, and
grace, or special miraculous inter- making them take pains, (the Lord)
position,) B. substitutes, ἀλλ᾽ ἵνα πεῖραν made them to suffer (or be affected)
λάβωσι, διανιστῶσαν αὐτοὺς καὶ διυπνί- after the manner of men.”’—Below, for

Covoay καὶ εἰς μέριμναν ἐμβάλλουσαν, “ Philippi’ the same has ‘ Athens.’
ἐποίει αὐτοὺς καὶ ἀνθρώπινα πάσχειν, 0 Mss. καὶ ἄρχοντες ἀρχομένων, καὶ

In union is strength, specially in prayer. 509

obey: for rulers are for the sake of many. Since no one is Acrs
sufficient to do anything by himself alone, whether need be pg
to 'ordain, or to examine men’s counsels and opinions, but! yepo-
they become more honourable by assembly and numbers. 7°”17%
For instance, the poor need givers, the givers again need
receivers. Considering one another, he says, to provoke unto Heb.10,
love and to good works. On this account the assembly of the τὰ
whole Church has more power: and what each cannot do

by himself singly, he is able to do when joined with the rest.
Therefore most necessary are the prayers offered up here, for

the world, for the Church from the one end of the earth to

the other, for peace, for those who are in adversities. And

Paul shews this when he says: That for the gift bestowed 2Cor.1,
upon us by the means of many persons thanks may be given τς

by many on our behalf; that is, that He might confer the
favour on many. And often he asks for their prayers. See

also what God says with regard to the Ninevites: And shall Jonah4,
not I spare that city, wherein dwell more than six score’
thousand persons? For if, where two or three, He says, Mat.18,
are gathered together in My Name, they prevail much, how :
much more, being many? And yet thou mayest prevail,
though thou be but one; yet not equally so. For why art

thou but one? Why dost thou not make many? Why dost

thou not become the maker of love? Why dost thou not
create? friendship? Thou lackest the chief excellence of? κατα-
virtue. For as men’s being bad by agreement together more Hise
provokes God; so for men to be good by unanimity delights

Him more. Thou shalt not follow a multitude, He says, Exod.
to do evil. They are all gone out of the way, they ieee τ
together become unprofitable, and have become as it were 12.
men singing in concert in their wickednesses. Make for
thyself friends in preference to domestics, and all besides.

If the peace-maker is a son of God, how much more he Maitt.5,
who makes friends also? If he who reconciles only is called *

a son of God, of what shall not he be worthy, who makes
friends of those who are reconciled? Let us engage our-
selves in this trade, let us make those who are enemies to

each other friends, and those who are not indeed enemies,

ἡγουμένοι (mod. t. ἡγούμενος) ὑπηκόων. clause, and we read ἀρχόντων ἀρχό-
A change is necessary in one or other evar.

Homit.

XXXVII.

Luke 4,
5:

Ἰ τῷ νῷ.

9 βασά-
vous Or,
‘tests.’

510 In order to unity, expel ail evil thoughts,

but are not friends, them let us bring together, and before all,
our own selves. For as he who is at enmity in his house,
and has differences with his wife, carries no authority when
reconciling others, but will be told, Physician, heal thyself,
so will a man be told in this case. What then is the enmity
that is in us? That of the soul against the body, that of
vice against virtue. This enmity let us put an end to, this
war let us take away, and then being in peace we shall also
address others with much boldness of speech, our conscience
not accusing us. Anger fights against gentleness, love of
money against contempt of it, envy against goodness of
heart. Let us make an end of this war, let us overthrow
these enemies, let us set up these trophies, let us establish
peace in our own city. We have within us a city and
a civil polity, and citizens and aliens many: but let us
banish the aliens, that our own people may not be ruined.
Let no foreign nor spurious doctrine enter in, no carnal
desire. See we not that, if any enemy has been caught
in a city, he is judged as a spy? Then let us not only
banish aliens, but let us drive out enemies also. If we see
one, let us deliver up to the ruler, (that is,) to ' conscience,
that imagination which is indeed an alien, ἃ barbarian,
albeit tricked out with the garb of a citizen. For there
are within us many imaginations of this kind, which are
by nature indeed enemies, but are clad in sheep’s skins.
Just as the Persians, when they have put off the tiara, and
the drawers, and the barbarian shoes, and put on the other
dress which is usual with us, and have shorn themselves
close, and converse in our own tongue, conceal war under
their outward garb: but once apply the *tortures, and thou
bringest to light what is hidden: so here, *examine by torture

or‘ putagain and again such an imagination as this, and thou wilt

to the
test.’

Col. 2,
23.

quickly 566 that its spirit is that of a stranger. But to shew
you also by way of example the sort of spies which the
devil sends into us to spy out what is in us, come, let us
strip one of them, and examine it strictly at the tribunal:
and if you please, let us bring forward some of those which
were detected by Paul. Which things, he says, have indeed
a shew of wisdom in will-worship, and humility, and neglect-
ing of the body: not in any honour to the satisfying of

which are spies of the enemy in the garb of peace, 511

the flesh. The devil wished to bring in Judaism: now if Acrs
he had introduced it in its own form, he would not have on
carried his point. Accordingly, mark how he brought it
about. “ You must neglect the body,” he says: “ this is (the

true) philosophy, not to admit of meats, but to guard against
them: this is humility.” And now again in our own times,

in the case of the heretics, he wished to bring us down to

the creature. See then how he dressed up his deceit. Had

he said, “‘ Worship a creature,” he would have been detected:

but what says he? ‘ God!,” he says, ‘is a created being.” ave ig
But let us lay bare for the decision of the judges the theHoly
meaning of the Apostolical writings: there let us bring Ghost.
him: themselves will acknowledge both the preaching and

the language. Many make gains, “ that they may have
wherewith to give to the poor,” unjust gains: this too is

a wicked imagination. But let us undress it, let us convict

it, that we may not be taken by it, but that having escaped

all the devices of the devil, and holding to the sound doc-
trines with strictness, we may be able both to pass in safety
through this life present, and to obtain the good things
promised, through the grace and mercy of our Lord Jesus
Christ, with Whom to the Father together with the Holy
Ghost be glory, might, honour, now and ever, world without

end. Amen.

νυν. 18.

full of idols).

HOMILY XXXVIII.

Acts xvii. 16, 17.

Now while Paul waited for them at Athens, his spirit
was stirred in him, when he saw the city wholly given
lo idolatry. Therefore disputed he in the synagogue with
the Jews, and with the devout persons, and in the market
daily with them that met with him.

OsseRVE how he meets with greater trials among the
Jews than among the Gentiles. Thus in Athens he under-
goes nothing of this kind; the thing goes as far as ridicule,
and there an end: and yet he did make some converts:
whereas among the Jews he underwent many perils; so
much greater was their hostility against him.— His spirit,
it says, was roused within him [when he saw the city all
Nowhere else were so many objects* of
worship to be seen. But again he disputed with the Jews
in the synagogue, and in the market daily with them that
met with him. [Then certain of the philosophers of the
Stoics and Epicureans encountered him.| It is a wonder
the philosophers did not laugh him to scorn, speaking in the
way he did. [And some said, What does this babbler mean
0 say?] insolently, on the instant ”:—this is far from philo-

® The old; text has πειρασμοὺς,
perhaps for σεβασμούς. Mod. t.,
τοσαῦτα εἴδωλα.

b Old text, οὕτως αὐτοῦ φθεγγομένου

Knp-, εἰπόντες" μακρὸν τοῦτο φιλ. Ὅτι
οὐδ. τ. εἶχεν: ἄλλως δὲ ὅτι οὐκ ἐνόουν
«x. T. A. The insertion of the texts
removes some of the difficulties. Per-

ὑβριστικῶς εὐθέως (comp. Recap.) μα-
κρὰν τοῦτο φιλοσοφίας" ἀπὸ τοῦ κηρύγ-
ματος. ὕτι οὐδένα τῦφον εἶχεν. Hence
Mod. t. οὐδὲ ἀπεπήδησαν ἀπὸ τοῦ

haps ἀπὸ τοῦ κηρ. is opposed to εὐθέως:
the one sort straightway expressed their
disdain, with a supercilious, ‘‘ What
does this σπερμολόγος mean to say?”

Paul among the Philosophers. 513

sophy. [Other some said, He seemeth to bea setter forth Acts
of strange gods] from the preaching, because he had no τὰ
arrogance. They did not understand, nor comprehend the
subjects he was speaking of—how should they? affirming as

they did, some of them, that God is a body; others, that
pleasure is the (true) happiness’. [Of strange gods,| because

he preached unto them Jesus and the Resurrection: fer in

fact they supposed Anastasis (the Resurrection) to be some

deity, being accustomed to worship female divinities also.

And having taken him, they brought him to the Areopagus— v.19.
not to punish, but in order to learn“—[to the Areopagus]

where the trials for murder were held. Thus observe, in

hope of learning, (they ask him,) [saying, May we know

what is this new doctrine spoken of by thee? For thou ν. 90.
bringest certain strange matters to our ears:| everywhere
novelty is the charge: [we would fain know therefore, what

these things may mean.] It was a city of talkers, that city

of theirs. Yor all the Athenians and strangers which were v.2).22.
there spent their time in nothiny else, but either to tell, or

to hear some new thing. Then Paul stood in the midst of
Mars’ hill, and suid, Ye men of Athens, I look upon you as

being in all things—he puts it by way of encomium; (the
word) does not seem to mean anything offensive
νεστέρους, that is, εὐλαβεστέρους, more religiously disposed. v. 23.
For as I passed by, and beheld your devotions, I found

an altar with this inscription, TO THE UNKNOWN
GOD. Whom therefore ye ignorantly worship, Him declare

I unto you.—On which was inscribed, To the Unknown

δεισιδαιμο-

the other sort did listen, and con-
descended to comment on the matter of
the preaching, having heard 1{---ἀπὸ τοῦ
κηρ. (as in the phrase ἀπὸ τοῦ δειπνοῦ)---
saying, ‘‘ He seemeth &c.” Of these
Chrys. may have said, ὅτι οὐδένα τῦφον
εἶχον, opp. to ὑβριστικῶς. But all the
Mss. have εἶχεν, and so we have ren-
dered it.

ὁ Here the Mss. have the text v. 18,
and vy. 19. 20 after ‘‘ female divinities
also.”

ἃ Mss. and Edd. οὐχ ὥστε μαθεῖν,
ἀλλ᾽ ὥστε κολάσαι. But this cannot
be Chrysostom’s meaning: for in the
opening of the Hom. he remarks, that
there was nothing of persecution here,
(comp. the opening of Hom. xxxix.)

and in the Recap. that the Athenians
at this time were under Roman Law.
Also in the following sentence, he
explains that their questions were
prompted by the hope of learning,
“Opa γοῦν (i.e. to shew that this was
their meaning) καὶ ἐν ἐλπίδι τοῦ μα-
θεῖν. In the Recap. indeed he says,
they brought him ὡς καταπλήξοντες,
but this is a different thing from ὥστε
κολάσαι. Therefore we have trans-
posed the order of the words. The
clause ἔνθα ai φονικαὶ δίκαι (and in the
Recap. ἔνθα τὰς φ. 5. ἐδίκαζον, which
we retain from B.) seems to be meant
to shew that they did κοΐ bring him
there for trial.

514 His text, The Unknown God.

Homi. God. The Athenians, namely, as on many occasions they

XXXVIII.

vy. 24.

v.20.26,

-
wo

ott

had received gods from foreign parts also—for instance, the
temple of Minerva, Pan, and others from different countries—
being afraid that there might be some other god not yet
known to them, but worshipped elsewhere, for more as-
surance, forsooth, erected an altar to that god also: and as
the god was not known, it was inscribed, To the Unknown
God. This God then, he tells them, is Christ; or rather,
the God of all. Him declare I unto you. Observe how he
shews that they had already received Him, and “ it is
nothing strange,” says he, “nothing new that I introduce
to you.” All along, this was what they had been saying:
What is this new doctrine spoken of by thee? For thou
bringest certain strange matters to our ears. Immediately
therefore he removes this surmise of theirs: and [then] says,
God that made the world and ail things therein, He being
Lord of heaven.and earth—for, that they may not imagine
Him to be one of many, he presently sets them right on this
point; adding, dwelleth not in temples made with hands,
neither is worshipped with men’s hands, as though He needed
any thing—do you observe how, little by little, he brings in
the philosophy? how he ridicules the heathen error? seeing
it is He that giveth to all life, and breath, and all things ;
and hath made of one blood all nations of men for to dwell
on all the face of the earth. Thisis peculiar to God. Look,
then, whether these things may not be predicated of the Son
also. Being Lord, he saith, of heaven and earth—which
they accounted to be Gods. Both the creation he declares
{to be His work,] and mankind also*. Having determined,
he says, the times‘ assigned to them, and the bounds of their

s habitation, that they should seek the Lord, if haply they

might feel after Him, and find Him, though He be not fur

Jrom every one of us: for in Him we live, and move, and

have our being; as certain also of your own poets have
said, For we are also His offspring. This is said by
Aratus the poet. Observe how he fetches his arguments

from things done by themselves, and from sayings of

f Edd. καὶ τὴν δημιουργίαν ἐδήλωσε kind also were created, not generated
kal τοὺς ἀνθρώπους. Comp. Recap. or emanated.”

Whom they ignorantly worshipped. 515

their own. orasmuch then as we are the offspring of Acts
God, we ought not to think that the Godhead is like unto on ee
gold, or silver, or stone, graven by art. And yet for this ν. 29.
reason we ought*. By no means: for surely we are not like

(to such), nor are these souls of ours. And imagination of

man. Howsof? x ἃ But some person might say, ‘We do

not think this.’ But it was to the many that he was address-

ing himself, not now to Philosophy. How then [did they
think so unworthily of Him]? Again, [putting it upon

their ignorance, he says,] Now the times of ignorance v-30.
God overlooked. Having" agitated their minds by the fear,

he then adds this: and yet he says, but now he commandeth

all men every where to repent. Because He hath appointed ν. 31.
a day, in the which He will judge the world in righteousness

by that man whom He hath ordained; whereof He hath
given assurance unto all men, in that He hath raised Him

& Kal μὴν διὰ τοῦτο ὀφείλομεν. Mod.
t. inserts ἃ φησὶν, to make this an
interlocution, in the sense, ‘‘ Nay, but
for this reason, viz. being His offspring,
we ought to think of Him as in
the likeness of man.”’ But this cannot
be Chrysostom’s meaning. Perhaps
Chrys. said, οὐδὲ τοῦτο; viz. after the
following sentence, so that the sense
will be, ‘‘ We ought not to think the
Godhead like unto gold, &c, the graven
work of man’s art. By no means: for
certainly we ourselves, our souls, are
not like unto such. Nay more, we
ought not to think even this, [that the
Godhead is like unto aught that man’s
imagination can conceive, as the Apo-
stle adds,| καὶ ἐνθυμήσεως ἀνθρώπου τὸ
Θεῖον εἶναι ὅμοιον." (See the Recapi-
tulation.) He proceeds: τί δήποτε ;
i. 6. Why having said χαράγματι τέχ-
yns does he add καὶ ἐνθυμ. ἄνθρ. ὃ
The answer, not expressed here, is,
“ Because neither is It subject to any
other homan conception,” (διανοίᾳ, Re-
cap.) Then, the old text has, οὐκ ἐστι
πρὸς φιλοσοφίαν: πῶς οὖν πάλιν τὸ
ζητούμενον: τοὺς μὲν οὖν χρον. κ. τ. A.
Here we insert from the Recapitulation
a sentence, which, where it stands,
is superfluous: (p. 521, note a.) "AAW
εἴποι ἄν τις, OV τοῦτο νομίζομεν. ᾿Αλλὰ
πρὺς τοὺς πολλοὺς 6 λόγος ἣν αὐτῷ, and
then, οὔκετι (so we correct οὐκ ἐστι)
πρὸς φιλοσοφίαν. i. 6. ‘ Philosophers
may say, We do not so think of the

Godhead. But he is not dealing with
Philosophy, but πρὸς τοὺς πολλούς, Πῶς
οὖν [οὐχ εὗρον; or the like] ; Πάλιν τὸ
ζητούμενον. ἃ gain coming to the question
in hand, (The Unknown God, Whom ye
ignorantly worship, he says,) Now the
times of ¢gnorance, etc.”—Mod. t.
“¢ Why did he not immediately come
(ἔστη) to Philosophy, and say, God is
incorporeal by nature, invisible and
without form? Because it seemed
superfluous at present to say these
things to men who had not yet (μήπω
om. E.) learned that there is but one
God. Therefore leaving those matters,
he addresses himself (fcratar) to the
matter in hand, and says, Now the
times, ὅσο."

h Old textinserts here the whole of vy.
30.31. then, καίτοιγέ φησιν, ὥρισεν ju.
ἀναστήσας αὐτὸν ἐκ νεκρῶν. Κατασείσας
αὐτῶν τὴν διανοίαν τῷ φόβῳ, τότε ἐπάγει
τοῦτο. It appears from the Recap.
that kar. τῷ φ. refers to the preceding
verses, being explained by δείξας ἀνα-
moAoyntous: and ἐπάγει τοῦτο to the
first clause of v. 30. the overlooking of
the times of ignorance. We have
arranged the matter accordingly. —
Mod. t. vv. 30, 31. ““ See, having
agitated their minds by saying, He
hath appointed a day, and terrified
them, then he seasonably adds this,
Having raised Him from the dead.”
Which is clearly not Chrysostom’s
meaning.

119

516 The Jews taught the Gentiles, not for themselves.

Homr from the dead. But let us look over again what has been
~~~ pees,

hee (ὁ) [And while Paul waited, etc.] It is providentially
v.16. ordered that against his will he stays there, while waiting for
those others. (a) His spirit, it says, within him παρωξύνετο.

It does not mean here anger or exasperation: just as else-

ch.15, where it says, There was παροξυσμὸς between them. (c) Then
* what is παρωξύνετο Was roused: for the Gift is far removed
from anger and exasperation. He could not bear it, but

ν. 17. pined away’. [He reasoned therefore in the synagogue, etc. |
Observe him again reasoning with Jews. By devout persons

he means the proselytes. For the Jews were dispersed every-

ἜΤΟΣ t.where before! Christ’s coming, the Law indeed being hence-
" forth, so to say, in process of dissolution, but at the same time

(the dispersed Jews) teaching men religion‘. But those pre-

vailed nothing, save only that they got witnesses of their own

v.18. calamities. (e) [And certain philosophers, etc.] How came
they to be willing to confer with him? (They did it) when

they saw others reasoning, and the man having repute (in

the encounter). And observe straightway with overbearing
1Cor.2, insolence, [some said, What would this babbler say?] For
i the natural man receiveth not the things of the Spirit. [Other
some, He seemeth to be a selter-forth of strange deities: |

v-19. δαιμονίων, for so they called their gods. [And having taken
him, they brought him, οἷς. (d) The Athenians no longer en-

joyed their own laws, but were become subject to the Romans.

(y) (Then) why did they hale him to the Areopagus? Meaning

i οὐκ ἔφερεν, ἀλλ᾽ ἐτήκετο. Thelatter νόμου : and also omits φησὶν λοιπὸν,
word seems incongruous, unless there which the innovator did not under-
be a reference to what St. Paul says stand.— AAA οὐδὲν toxvcay (mod. t.
of the state of his mind while waiting ἐκέρδαναν) ἐκεῖνοι. But those Jews, for
at Athens, in 1 Thess. ii. 1.q.d. this is all their success in spreading their
not the state of feeling in which one is religion, availed nothing, save that
apt to give way to anger and irritation. they got (more) witnesses (μαρτυρίας

k ἅμα μὲν τοῦ νόμου λνομένου φησὶν perhaps should be μάρτυρας) of their
λοιπὸν, ἅμα δὲ διδάσκοντες εὐσέβειαν own proper calamities (when the wrath
τοὺς ἀνθρώπους. i.e. ‘Sof which dis- came upon them to the uttermost), i.e.
persion the consequence was indeed a they prepared the way for the Gospel,
breaking down, it may be said, of the but for themselves they availed nothing,
Law (by intermarriages, &c.), ut but only to increase the number of those
withal a spreading of the true religion who should bear witness to the truth of
among men.’ Mod. τ. having mis- God's judgment upon them for their
takenly changed πρὸ to ἀπὸ, inserts ἐξ unbelief.
ἐκείνου ‘from that time’ before τοῦ

One word overthrows all heathen philosophy. 517

to overawe him—(the place) where they held the trials for Jou
bloodshed. May we know, what is this new doctrine spoken γ6. 51.
of by thee? For thou bringest certain strange things to our v-20,21.
ears: we would fain know therefore what these things mean.

For all the Athenians and strangers which were there spent

their time in nothing else, but either to tell, or to hear some

new thing. Were the thing noted is, that though ever
occupied only in this telling and hearing, yet they thought

those things strange—things which they had never heard.
[Then Paul standing in the midst of the Areopagus said, v. 224
Ye men of Alhens, I look upon you as being in all things

more religiously disposed: ] (f) for the cities were full of gods,
(δαιμόνων)": (h) this is why he says δεισιδαιμονεστέρους. For as al.

I passed by and viewed the objects of your worship—he τι ώλων.
does not say simply τοὺς δαίμονας (the demons, or deities),

but paves the way for his discourse: [J beheld an altar,

etc.] this is why he says, I look upon you as being more
religiously disposed, [viz.| because of the altar. [God, he v. 24.
says, that made the world.| He uttered one word, by
which he has subverted all the (doctrines) of the philo-
sophers. For the Epicureans affirm all to be fortuitously
formed and (by concourse) of atoms, the Stoics held it

to be body and *fire. The world and all that ts therein. Ξἐκπύρω-
Do you mark the conciseness, and in conciseness, οἰβαι-
ness? Mark what were the things that were strange to
them: that God made the world! Things which now any

of the most ordinary persons know, these the Athenians

and the wise men of the Athenians knew not. [Seeing

He is Lord of heaven and earth: for it He made them,

it is clear that He is Lord. Observe what he affirms to

be the note of Deity—creation. Which attribute the Son

also hath. For the Prophets everywhere affirm this, that

to create is God’s prerogative. Not as those affirm! that
another is Maker but not Lord, assuming that matter is

1 This, as it stands, seems to be
meant rather for the Manicheans than
the heathen philosophers, to whom, he
has just before said, the very notion of
creation was strange. But the whole
exposition is most inadequately given,
through the carelessness or incom-

petency of the reporter. To be referred
to the heathen, it should be ἄλλον μὲν
εἶναι κύριον (as Jupiter) οὐ ποιητὴν δέ:
and this is favoured, perhaps, by the
unnecessary τὴν δὲ (omitted by A. B.)
as remaining from οὐ ποιητὴν δὲ, ayév-
νητον ὕλην ὑποτίθεντες.

518 The true attributes of Deity.

Homrt.uncreated. Here now he covertly affirms and establishes

his own, while he overthrows their doctrine™. Dwelleth not
in temples made with hands. For He does indeed dwell in
temples, yet not in such, but in man’s soul. He overthrows
the corporeal worship. What then? Did He not dwell in
the temple at Jerusalem? No, indeed: but He wrought
therein. [Neither is worshipped by men’s hands.| How
then was He worshipped by men’s hands among the Jews?
Not by hands, but by the understanding. [As though He
needed any thing :] since even those (acts of worship) He
did not in this sort seek, as having need. Shall I eat,
saith He, the flesh of bulls, or drink the blood of goats?
Neither is this enough—the having need of nought—which
he has affirmed: for though this is Divine, yet a further
attribute must be added. Seeing it is He that giveth unto
all, lifecand breath and all things. Two proofs of Godhead:
Himself to have need of nought, and to supply all things to
all men. Produce here Plato, (and) all that he has philo-
sophised about God, all that Epicurus has: and all is but
trifling to this! Giveth, he says, life and breath. Lo, he
makes Him the Creator of the soul also, not its begetter.
See again how he overthrows the doctrine about matter.
And made, he says, of one blood every nation of men to
dwell upon all the face of the earth. These things are
better than the former: and what an impeachment both of
the atoms and of matter, that (creation) is not a partial
(work), nor the soul of man either". But this, which those
say, is not to be Creator’.—But by the mind and under-
standing He is worshipped.—[J¢ is He that giveth, etc.]
«ΟἹ μερικοὶ He, not the !partial deities. And all things. It is He, he

pee saith. How man also came into being’.—First he shewed

y. 25.

Ps. 50,
13.

p. 114,
note f.

y. 26.

τὸ Ἐνταῦθα λοιπὸν αἰνιγματωδῶς εἶπε
τὸ αὐτοῦ καὶ ἔστησε---ἶ. e. in speaking
of God, he at the same time hints at
the coequal Godhead of the Son: for He
also is Creator and Lord. See p.514 in
the comments on vy. 23, and vv. 25. 26.

ἢ ὅτι οὐκ ἔστι μερικὴ, οὐδὲ ψυχὴ TOD
ἀνθρώπου. ‘* This is very obscure, and
seems remote from the matter in hand.
Hales ap. Sav. thinks it has come into
the text from some other place. I should
rather think the passage either muti-
lated or corrupt.’ Ben. ‘‘ There is

nothing either obscure or corrupt in
the passage.”” Ep. Par. The meaning
seems to be, As the whole creation is
the work of One God, not μερικῶς but
τὸ καθόλου, so are all mankind, uni-
versally, His work; the soul too, as
well as the body.

° This and the following sentences
seem to be fragments belonging to the
preceding exposition. But the whole
is too confused and mangled to admit
of any satisfactory restoration.

P Πῶς καὶ ἄνθρωπος γέγονε. Or, (see

God near to all, always, everywhere. 519

that He dwelleth not [etc.], and then declared4 [that He Acrs
is not worshipped as though He had need of aught]. If pre
God‘, He made all: but if He made not, He is not God.
Gods that made not heaven and earth, let them perish.

He introduces much greater doctrines, though as yet he

does not mention the great doctrines; but he discoursed

to them as unto children. And these were much greater

than those. Creation, Lordship, the having need of nought,
authorship of all good—these he has declared. But* how

is He worshipped? say. It is not yet the proper time.
What equal to this sublimity? Marvellous is this also—

of one, to have made so many: but also, having made,
Himself 'sustains them in being, giving life and breath and} ovy-
all things. (b) And hath determined the times appointed,"? ἊΣ
and the bounds of their habitation, that they should seek

God, if haply they might feel after Him and find Him.

(a) It means either this, that He did not compel them to

go about and seek God, but according to the bounds* of

their habitation: (6) or this, that He determined their seek-

ing God, yet not determined this (to be done) continually, but
(determined) certain appointed times (when they should doso):
shewing” now, that not having sought they had found: for
since, having sought, they had not found, he shews that God

was now as manifest, as though He were in the midst of them,
palpably. (e) Though He be not fur, he saith, from every one 3 ψηλα-
of us, but is near to all. See again® the power of God. What alti ὃ
saith he? Not only He gave life and breath and all things, ‘ whatit
but, as the sum and substance of all, He brought us to the Poe
knowledge of Himself, by giving us these things by which

we are able to find and to apprehend Him.

But we did not

wish to find Him, albeit close at hand. Though He be not

note τη.) *‘ How He (the Son) became
man”’—as belonging to some other
place; e. g. after οὐδέπω τὰ μέγαλα
εἶπεν. Or this may be put in the place
of πῶς θεραπεύεται, note s. Mod. t.
‘Having before shewn, how the heaven
was made, then he declared, &c.”

4 ἀπεφήνατο: above, τὸ pndevos
δεῖσθαι, ὅπερ ἀπεφήνατο.

τ This also may be part of the argu-
ment against the Arians, which Chrys.
seems to have brought into his ex-
position. See note m.

® This is clearly outof place. Perhaps
πῶς καὶ ἄνθρωπος γέγονε (note p.) be-
longs here.

1 Κατὰ τὰς ὁροθεσίας. Perhaps Chrys.
may have read κατὰ τὰς dp. in his copy
of the Acts: as Cod. Beze and 8.
Ireneus, κατὰ τὴν ὁροθεσίαν.

« Mod. t. spoiling the sense; ‘‘ And
this he says, shewing that not even
nuw had they, having sought, found:
although He was as plain to be found
as any thing would be that was (set)
in the midst to be handled.”

520 He gives to the heathen expressions a higher sense.

Homi. far from every one of us. Why look now, He is near to
all, to every one all the world over! What can be greater
than this? See how he makes clear riddance of the parcel
Ἰ τοὺς deities'! What say I, afar off? He is so near, that
vue. Without Him we live not: for in Him we live and move
v.28. and have our being. [In Him:] to put it by way of
corporeal similitude, even as it is impossible to be ignorant
of the air which is diffused on every side around us, and is
not far from every one of us, nay rather, which is in us.
(d) For it was not so that there was a heaven in one place,
in another none, nor yet (a heaven) at one time, at another
none. So that both at every dime and at every bound it
was possible to find Him. He so ordered things, that
neither by place nor by time were men hindered. For of
course even this, if nothing else, of itself was a help to them—
that the heaven is in every place, that it stands in all time.
(7) See how (he declares) His Providence, and His upholding
*cvyepd-power?; the existence of all things from Him, (from
379 ἐνερ. Elim) their *working, (from Him their preservation) that
ye. they perish not. And he does not say, Through Him, but,
wbat was nearer than this, [Jz Him.]—That poet said
nothing equal to this, For we are His offspring. He, how-
ever, spake it of Jupiter, but Paul takes it of the Creator,
not meaning the same being as he, God forbid! but mean-
ing what is properly predicated of God: just as he spoke of
the Altar with reference to Him, not to the being whom
they worshipped. [As much as to say,] “ For certain things
are said and done with reference to this (true God), but ye
know not that they are with reference to Him.” For say, of
whom would it be properly said, 70 the Unknown God ?
Of the Creator, or of the demon? Manifestly of the Creator:
because Hiin they knew not, but the other they knew.
[Again,] that all things are filled (with the presence)—of
God? or of Jupiter—a wretch ofa man, a detestable impostor!
But Paul said it not in the same sense as he, God forbid !
but with quite a different meaning. For he says we are God’s
offspring, i.e. God’s own”, His nearest neighbours as it were.
x.29. For lest, when he says, [ Being the offspring of God}, they

w Old text: Τουτέστιν, οἰκείους, vas Stay λέγῃ: so Cat. The two last
ἐγγυτάτους ὥσπερ παροίκους καὶ yelro- words are out of place; we insert them,

God cannot be imaged by hands or thought. 521

should again say, Thou bringest certain strange things to Acts
x ΧΥΙΙ.
our ears*, he produces the poet. He does not say, Ye ought

not to think the Godhead like to gold or silver, ye accursed
and execrable: but in more lowly sort he says, We ought
not. For what (says he)’? God is above this? No, he
does not say this either: but for the present this—[ We
ought not to think the Godhead like unto such], for nothing
is SO opposite to men. “ But we do not affirm the God-
head to be like unto this, for who would say that?” Mark*
how he has introduced the incorporeal (nature of God)
[when he said, Jn Him, etc.], for the mind, when it surmises
body, at the same time implies the notion of distance.
(Speaking) to the many he says, [ We ought not to think] the
Godhead like unto gold, or silver, or stone, the shaping of
art*, for if we are not like to those as regards the soul, much
more God (is not like to such), So far, he withdraws them
from the notion. But neither is the Godhead, he would say,
subjected to any other human conception. For” if [that
which] art or thought has found—this is why he says it thus,
[of art or imagination of man |—if that, then, which human art
or thought has found, is God, then even in the stone (is) God’s
essence.—How comes it then, if 72 Him we live, that we do
not find Him? The charge is twofold, both that they did

with the text-words after “Iva yap μὴ.
The sense is: He does not mean, with
the heathen poet, that mankind came
from God by generation or emanation:
but, that we are very near to Him.

x Here Mss. and Edd. have, οὐδὲν
yap οὕτως ἀνθρώποις ἐναντίον, as if it
meant, ‘‘ nothing so goes against men
as strangeness.”’ We place it in what
seems amore suitable connexion: [{ We
ought not to think, etc.] for so far from
the Godhead being like unto such, no-
thing is so much the reverse of like unto
men, who are His offspring.

Y τί yap; ὑπὲρ τοῦτο Θεός; οὐδὲ
τοῦτο: ἀλλὰ τέως τοῦτο: A. Β. C., τί
γὰρ τὸ ὑπὲρ τοῦτο θεός" οὐδὲ κ. τ. A.
Cat.om. τί γὰρ τὸ, and ἀλλὰ τέως τοῦτο.
Mod. t., ἀλλ᾽ ὑπὲρ τοῦτο. τί δαὶ τὸ ὑπὲρ
τοῦτο; Θεός: ἀλλ᾽ οὐδὲ τοῦτο, ἐνεργείας
γάρ ἐστιν ὄνομα: ἀλλὰ τέως τοῦτο.

z Possibly the connexion may be,
‘“¢ He is not addressing himself to the
notions of philosophers, (swpra, note g.):
for them he insinuated τὸ ἀσώματον by

the Ἔν αὐτῷ ζῶμεν, the intimate Pre-
sence of Deity, the denial of body by the
denial of διάστημα which is necessarily
implied in the notion of body. But he
speaks to the many, and puts it to them
in this way, We, being in respect of the
soul, akin to God, ought not to think,
&c.’’—Mod. t. omits πρὸς τοὺς πολλούς.

4 Flere the Mss. and Edd. have the
sentence ἀλλ᾽ εἴποι ἄν τι5 --- ὃ λόγος αὐτῷ,
which we have transferred above, p.515,
note g. In the next sentence, εἰ yap
ἡμεῖς οὐκ ἐσμεν ὅμοιοι ἐκείνοις τὸ κατὰ
ψυχήν, A. B. C. omit the negative,
which Cat. and mod. t. retain.

> Ei yap ἢ τέχνη ἢ διάνοια εὗρε
A.B. C. but Cat. om. ef yap: mod t.,
ἢ γὰρ τέχνη ἢ δ. εὗρε. Διὰ τοῦτο οὕτως
εἶπεν: A. also has this last clause,
which is unknown to B. C, Cat. In
the translation we assume the reading
to be, Ei yap ὅπερ ἢ τ. ἢ ὃ. etpe—
διὰ τοῦτο οὕτως [““τέχν. ἢ ἐνθ a.’ |—
ὅπερ οὖν ἢ τ. ἢ δ. ἀ. εὗρε, τοῦτο ὁ Θεὸς.
καὶ ἐν λίθω οὐσία θεοῦ.

16—31.

ἨἩΟΜΊΠ,.
XXXVIII.

v. 30.

i παρεῖ-

21. 6.
judg-
ment.

522 How God overlooked the times of ignorance.

not find Him, and that they found such as these. The
(human) understanding in itself is not at all to be relied
upon.—But when he has agitated their soul by shewing
them to be without excuse, see what he says: The times of
ignorance He having overlooked, now commands all men
everywhere to repent. What then? Is none of these men
to be punished? None of them that are willing to repent.
He says it of these men, not of the departed, but of them
whom He commands to repent. He does not call you to
account, he would say. He does not say, Took no notice’;
does not say, Permitted: but, Ye were ignorant. Over-
looked, i.e. does not demand punishment as of men that
deserve punishment. Ye were ignorant. And he does not
say, Ye wilfully did evil; but this he shewed by what he
said above’.— All men everywhere to repent: again he hints
at the whole world. Observe how he takes them off from
the parcel deities! [ Because He has appointed a day, in the
which He will gudge the world in righteousness [by that
Man whom He hath ordained, whereof He hath given
assurance to all men, in that He raised Him from the dead.]
Observe how he again declares the Passion. Observe the
terror again: for, that the judgment is true, is clear from the
raising Him up: for it is alleged in proof of that. That all
he has been saying is true, is clear from the fact that He
rose again. For He did give‘ this assurance to all men, His
rising from the dead: this? also is henceforth certain.

These words were spoken indeed to the Athenians: but it
were seasonable that one should say to us also, that all men
everywhere must repent, because He hath appointed a day,
in the which He will judge the world. See how he brings
Him in as Judge also: Him, both provident for the world, and
merciful and forgiving and powerful and wise, and, in a
word, possessing all the attributes of a Creator. [Having
given assurance to all men], i.e. He has given proof in the

rising (of Jesus) from the dead.

© 1,6. in v. 27. that they should seek
the Lord ... being, as He is, not far
from every one of us. But mod. t.
refers it to the following clause, by
adding εἰπών.

ἃ Πᾶσι yap ταύτην παρεῖχε πίστιν,
i.e. God: but C. and mod. t. παρεῖχον,

Let us repent then: for we

as if it meant ‘‘ the Apostles gave
assurance of Christ’s resurrection,”
overlooking the πίστιν παρασχὼν of the
text.

Christ’s Resurrection a pledge of Judgment. 523

must assuredly be judged. If Christ rose not, we shall not Acts
be judged: but if He rose, we shall without doubt be ia ane
judged. or to this end, it is said, did He also die, that Rom.14, ies 14,
He might be Lord both of the dead and living. For we shall. v.10.
all stand before the judgment seat of Christ, that every one Aime,
may receive according to that he hath done. Do ποῦ το. a
imagine that these are but words.

Lo! he introduced also
the subject of the resurrection of all men; for in no other
way can the world be judged. And that, Jn that He hath
raised Him from the dead, relates to the body: for that was
dead, that had fallen. Among the Greeks, as their notions
of Creation, so likewise of the Judgment, are children’s
fancies, ravings of drunken men. But let us, who know these
things accurately, do something that is to the purpose: let
us be made friends unto God. How long shall we be at
enmity with Him? How long shall we entertain dislike
towards Him? ‘God forbid!’ you will say: ‘why do you
say such things?? I would wish not to say the things I
say,if ye did not do the things ye do: but as things are, what
is the use now in keeping silence from words, when the plain
evidence of deeds so cries aloud? How then, how shall we
love Him? Ihave told you thousands of ways, thousands
of times: but I will speak it also now. One way I seem
to myself to have discovered, a very great and admirable
way. Namely‘, after acknowledging to Him our general
obligations,—what none shall be able to express, (I mean)
what has been done for each of us in his own person, of
these also let us bethink ourselves, because these are of
great force: let each one of us reckon them up with himself,
and make diligent search, and as it were in a book Jet him
have the benefits of God written down: for instance, if at
any time having fallen into dangers he has escaped the
hands of his enemies; if ever having gone out on a journey
at au untimely hour, he has escaped danger; if ever, having
had an encounter with wicked men, he has got the better of

£ A.B. Ὁ, μετὰ yap ταῦτα καθολικὰς many that none is able even to number

εἰδέναι αὐτῷ. The sense would be
satisfied by μετὰ τὸ Tas καθ. εἰδέναι
αὐτῷ χάριτας. Mod. t. ““ Together
with the reckoning up of what God has
done for us in common (benefits), so

them, and giving Him thanks for all
these, let us all bethink us of what has
been Soe for each one of us, and reckon
them up day by day. Since then these
&e,”’

Homtt,
XXXVIII.

Esther
6, 2-11.

[5.]

524 To love God, think of His benefits

them ; or if ever, having fallen into sickness, he has recovered
when all had given him over: for this avails much for
attaching us toGod. For if that Mordecai, when the services
done by him were brought to the king’s remembrance, found
them to be so available, that he in return rose to that height
of splendour: much more we, if we call to mind, and make
diligent enquiry of these two points, what sins we have
committed against God, and what good He has done to us,
shall thus both be thankful, and give Him freely all that is
ours. But no one gives a thought to any of these things:
but just as regarding our sins we say that we are sinners,
while we do not enquire into them specifically, so with
regard to God’s benefits, (we say) that God has done us
good, and do not specifically enquire, where, and in how
great number, and at what time. But from this time forth
let us be very exact in our reckoning. For if any one can
recall even those things which happened long ago, let him
reckon up all accurately, as one who will find a great

treasure. This is also profitable to us in keeping us from
despair. For when we see, that He has often protected us,

we shall not despair, nor suppose that we are cast off: but
we shall take it as a strong pledge of His care for us, when
we bethink us how, though we have sinned, we are not
punished, but even enjoy protection from Him. Let me
now tell you a case, which 1 heard from a certain person,
in which was a child, and it happened on a time that he
was in the country with his mother, being not yet fifteen
years old. Just then there came a bad air, in consequence
of which a fever attacked them both, for in fact it was the
autumn season. It happened that the mother succeeded in
getting into the town before (they could stop her); but the
boy, when the physicians on the spot*® ordered him, with the
fever burning within him, to gargle his throat, resisted,
having forsooth his own wise view of the matter, and

8 τῶν ἰατρῶν τῶν ἐκεῖ. Mod. t.

omits τῶν, and adds μένειν, kal: “« the
physicians ordering him to stay there.”

gargle, nor any other medicine or
food.—For σβέννυται we restore with
mod. t. σβεννύναι.--- ὧς δῆθεν φιλοσοφῶν

The Mss., except A. which has pre-
served the true reading εἴρξατο, have
ἤρξατο, whence Erasm. Ben. ‘ cepit
gargarizare’—just what the boy re-
fused to do. He would not take the

either as above, or, ‘ to shew his
strength of mind forsooth.’—ieép φιλο-
veiklas, B. φιλοτιμίας. (Erasmus’s
translation is altogether wide of the
sense. )

both general, and particular: 525 -

thinking he should be better able to quench the fire,

took nothing whatever, therefore, in his unseasonable spirit .

of opposition, boy-like, he would take nothing. But when
he came into the town, his tongue was paralysed, and he
was for a long time speechless, so that he could pronounce
nothing articulately; however, he could read indeed, and
attended masters for a long time, but” that was all, and there
was nothing to mark his progress. So all his hopes (in life)
were cut off, and his mother was full of grief: and though the
physicians suggested many plans, and many others did so
too, yet nobody was able to do him any good, until the
merciful God 'loosed the string of his tongue, and then he!

recovered, and was restored to his former readiness canes

distinctness of speech. His mother also related, that when
a very little child, he had an affection in the nose, which
they call a polypus: and then too the physicians had given
him over, and his father cursed him (for the father was then
living), and (even) his mother prayed for him to die‘: and
all was full of distress. But he on a sudden having coughed,
owing to the collection of mucus, by the force of the breath

if he fore

Vil.
31.

ep (1;

expelled the creature? from his nostrils, and all the danger? 7d

was removed. But this evil having been extinguished, an
acrid and viscid running from his eyes formed such a thick

θηρίον.

gathering of the humours’, that it was like a skin drawn over? τὰς
,
the pupil, and what was worse, it threatened blindness, and μας

everybody said this would be the issue. But from this
disease also was he quickly freed by the grace of God.
So far what I have heard from others: now I will tell you
what I myself know. Once on a time a suspicion of tyrants
was raised in our city—at that time I was but a youth—and
all the soldiers being set to watch without the city, as it
chanced, they were making strict “inquisition after books of

h ἁπλῶς δὲ, (καὶ mod. t.) ἄσημα. ing perhaps, in earnest, not for form’s

sake.

Meaning perhaps, ‘‘ heing speechless,
he read and heard, but could vot give
tokens of understanding what he learnt.”

i Mss. καὶ ὁπατὴρ αὐτῷ κατηρᾶτο, καὶ
τελευτῆσαι ηὔχετο καὶ ἢ μητήρ᾽ ἔτι γὰρ
ἔτυχε ζῶν 6 πατὴρ αὐτοῦ. Mod. ἐ. ““ His
mother prayed for him to die, and his
father cursed him, for he was yet living.

Kk τυχὸν ἀπλάστως ζητούντων : mean-

The occasion of this strictness
was doubtless the affair of Theodorns
the Sicilian, see t. 1, 343 B.and 470 D.
(Πρὸ δέκα τούτων ἐτῶν ἑάλωσαν ἐπὶ
τυραννίδι τινές Kk. τ. A.) For the
history of the treasonable and magical
practices against Valens at Antioch,
in which Theodorus was implicated,
and of the severities exercised in con-

Homi.

XXXVIII.
1 ham
aKa-
τασκέυ-

αστον.

526 The constant remembrance of His mercies

>
sorcery and magic. -And the person who had written the
book, had flung it ‘unbound into the river, and was taken,
and when asked for it, was not able to give it up, but was
carried all round the city in bonds; when, however, the
evidence being brought home to him, he had suffered punish-
ment, just then it chanced that I, wishing to go to the
Martyrs’ Church, was returning through the gardens by the
river-side in company with another person. He, seeing
the book floating on the water, at first thought it was a
linen-cloth, but when he got near, perceived it was a
book, so he went down, and took it up.
shares in the booty, and laughed about it. But let us see,
says he, what in the world it is. So he turns back a part of
the page, and finds the contents to be magic. At that very
moment it chanced that a soldier came by: + then having
taken from within', he went off. There were we congealed
with fear. For who would have believed our story that we
had picked it up from the river, when all were at that time,
even the unsuspected, under strict watch? And we did not
dare to cast it away, lest we should be seen, and there was a
like danger to us in tearing it to pieces. God gave us means,
and we cast it away, and at last we were free for that time
from the extreme peril. And I might mention numberless
cases, if I had a mind to recount all. And even these 1
have mentioned for your sakes, so that, if any have other
cases, although not such as these, let him bear them in mind
constantly: for example, if at any time a stone having been
hurled, and being about to strike thee, has not struck thee,
do thou bear this ever in thy mind: these things produce in
us great affection towards God. For if on remembering any
men who have been the means of saving us, we are much
mortified if we be not able to requite them, much more
(should we feel thus) with regard to God. This too is
useful in other respects. When we wish not to be overmuch

I, however, called

sequence of that attempt, see Ammi-
anus Marcell. xxix. init, Comp. Zosi-
mus iy. 13.3. Sozomen. vi. 35. Socrates
iv. 19.

1 εἶτα ἔνδοθεν λαβὼν ἀπήει: ἀπεπάγη
τῷ δέει. Itis not easy to see what this
means, unless the sense intended be,
“the soldier paced backward and for-

ward, so that we were intercepted be-
tween his walk and the river.”’-—Mod. t.
εἶτα ἔ. A. ἀπήει καὶ ἀπεπήγει τῷ δέει
Erasm. qui hoe animadvertens abiit, et
timere nos fecit. Ben. Hine vero socius.
illo occultato abiit et timore tabescebat.
We must certainly read ἀπεπάγην, or
ἀπεπάγημεν.

quickens gratitude, trust, and resignation. 527

grieved, let us say: If we have received good things at the Acts
hand of the Lord, shall not we endure evil things? And Bae
when Paul told them from whence he had been delivered, Job 2, _
the reason was that he might put them also in mind. See 5”, Tim.
too how Jacob kept all those things in his mind: wherefore 4, 17.
also he said: The Angel which redeemed me from my youth Gen. 48,
up; and not only that he redeemed him, but how and for i
what purpose. See accordingly how he also calls to mind

the benefits he had received in particular. With my staff, ae 32,
he says, I passed over Jordan. The Jews also always
remembered the things which happened to their forefathers,
turning over in their minds the things done in Egypt.
Then much more let us, bearing in mind the special mercies
which have happened to us also, how often we have fallen

into dangers and calamities, and unless God had held His

hand over us, should long ago have perished: I say, let us

all, considering these things and recounting them day by day,
return our united thanks all of us to God, and never cease to
glorify Him, that so we may receive a large recompense for our
thankfulness of heart, through the grace and compassion of

His Only-Begotten Son, with Whom to the Father, together

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

ch. 17.
18,

HOMILY XXXIX.

Acts xvii. 32—34. xviii. 1.

And when they heard of the resurrection of the dead, some
mocked: and others said, We will hear thee again of this
matter. So Paul departed from among them. Howbeit
certain men clave unto him, and believed: among the which
was Dionysius the Areopagite, and a woman named Damaris,
and others with them. After these things Paul departed
from Athens, and came to Corinth.

Wuat can be the reason that, having persuaded (some so
far as to say) that they would hear him again, and there
being no dangers, Paul is so in haste to leave Athens?
Probably he knew that he should do them no great good;
moreover he was led by the Spirit to Corinth*. (ὦ) For the
Athenians, although fond of hearing strange things, never-
theless did not attend (to him): for this was not their study,
but only to be always having something to say; which was
the cause that made them hold off from him. But if this
was their custom, how is it that they accuse him, he seemeth
to be a setter forth of strange gods? Yes, but these were
matters they did not at all know what to make of. Howbeit,

8 Here in Mss. and Edd. the order

into a misconception of the following
is confused by the insertion of the text

words, ἐπὶ μὲν yap Νέρωνος ἐτελειώθη,

xvii. 84. xviii. 1—3, and the trans-
position of the sentence marked (a), in
consequence of which the first sentence
of (ce) has been misunderstood, as if it
meant that St. Paul thought it enough
merely to sow the seeds at Athens
(τέως mod. t., Cat. τῶν λόγων), “ because
the greater part of his life was now
passed.”” So Cat. is further betrayed

adding 6 Παῦλος, as if it referred to
St. Paul’s martyrdom: and so Ben.
mistakes the matter, ‘ major enim pars
vite illius jam (ἐνταῦθα) transacta
erat. Nam sub Nerone consummatus
est,’ as Erasm. ‘occisus est:’ though
the opposition to the ἐπὶ μὲν N. in the
following clause ἀπὸ δὲ KA., might have
obviated this misapprehension.

God's judgment upon the Jews beginning at a distance. 529

he did convert both Dionysius the Areopagite, and some Acts
others. For those who were careful of (right) living, quickly ve
received the word; but the others not so. It seemed to
Paul sufficient to have cast the seeds of the doctrines.

(2) To Corinth then, as I said, he was led by the Spirit, in
which city he was to abide. (6) [And having found av. 2.
certain Jew named Aguila, of Pontus by birth, lately come
Jrom Ttaly|—for the greater part of his life had been passed
there—land Priscilla his wife, because that Claudius had
commanded all the Jews to depart from Rome.| For though

it was in the reign of Nero that the war against the Jews

was consummated, yet from the time of Claudius and
thenceforward it was fanning up, at a distance indeed ”, so

that, were it but so, they might come to their senses, and

from Rome they were now driven as common pests. This

is why it is so ordered by Providence that Paul was led
thither as a prisoner, that he might not as a Jew be driven
away, but as acting under military custody might even be
guarded there. [(Having found these,) he came to them,

and because he was of the same craft,| he abode with them, v. 3.
and wrought: for by occupation they were tent-makers.

Lo, what a justification he found for dwelling in the same
house with them! For because here, of all places, it was
necessary that he should not receive, as he himself says,
That wherein they glory, they may be found even as we,2 Cor.
it is providentially ordered that he there abides. And he!!!
reasoned in the synagogue every sabbath, and persuaded ca
the Jews and the Greeks. And when Silas and Timotheus

were come from Macedonia, Paul was straitened in the word’,
testifying to the Jews thai Jesus is the Christ. [And when v. 6.
the Jews opposed and blasphemed |—i.e. they tried! to bear! ἐπηρέα-
him down, they set upon him—What then does Paul? He $”
separates from them, and ina very awful manner: and though

he does not now say, {ὲ was need that the word should be spoken

unto you, yet he darkly intimates it to them:—and when they
opposed themselves, and blasphemed, he shook his raiment, and

said unto them, Your blood be upon your own heads; I am
clean: from henceforth I will go unto the Gentiles. And he

» See Recapit. note g. Mss. of the Acts, Gr. and Lat. zn-
© A. B. C. τῷ λόγῳ: 80 the best stabat verbo.

ὅ90 Why Paul stayed long at Corinth.

Hott. departed thence, and entered into a certain man’s house,

XXXIX.

y. 8-10.

νυν. 11.)2.

y. 13-16.

named Justus, one that worshipped God, whose house joined
hard to the synagogue. See how having again said, Hence-
forth—, for all that, he does not neglect them; so that it
was to rouse them that he said this, and thereupon came
to Justus, whose house was contiguous to the synagogue, so
that* even from this they might have jealousy, from the very
proximity. And Crispus, the chief ruler of the synagogue,
believed on the Lord with ali his house. This also was, of
all things, enough to bring them over. And many of the
Corinthians hearing believed, and were baptized. Then
spake the Lord to Paul in the night by a vision, Be not
afraid, but speak, and hold not thy peace: for I am with
thee, and no man shall set on thee to hurt thee: for I have
much people in this city. See by how many reasons He
persuades him, and how He puts last the reason which of
all others most prevailed with him, 7 have much people in
this city. 'Then how was it, you may ask, that they set upon
him? And¢° yet, the writer tells us, they prevailed nothing,
but brought him to the proconsul. And he continued there
a year and six months, teaching the word of God among
them. And when Gallio was proconsul of Achaia, the Jews
made insurrection with one accord against Paul, and brought
him to the gudgment-seat. Do you mark why those men
were ever contriving to give a public turn to the misde-
meanours (they accused them of)? Thus see here: (2) [Say-
ing, This fellow seduceth men contrary to the law to worship
God.| And when Paul was about to open his mouth, Gallio
said: If indeed it were any wrong doing or wicked lewdness,
O ye Jews, reason would that I should bear with you. But
if it be a question of words and names, and of your lav,
look ye to it; for 1 will be no judge of such matters. And
he drave them from the judgment-seat. ‘This Gallio seems
to me to have been a sensible man. (a) [Thus observe, ]
when these had said, Ayainst the law he seduceth men to

4 A.B. C. ὥστε καὶ ἀπὸ (B. om.) πρὸς τὸν ἄἂνθ., ἀλλ᾽ οὐδὲν ἴσχυσαν.
τοῦ ζήλου (ζῆλον C.) ἔχειν ἀπὸ τῆς Mod. t. ‘but they only brought him,
γειτνιάσεως, Cat. has preserved the &c.” What follows is confused by the
true reading, ἀπὸ τούτου (ζῆλον. transposition after ὅρα γοῦν ἐνταῦθα of

« This would be better transposed the part (a) beginning with the same
thus: καὶ μὴν, φησὶν, ἤγαγον αὐτὸν words.

Gallio despised the petulance of the Jews. 53]

worship God, he cared for none of these things: and observe Acts
how he answers them: If indeed it were any matter ae
affecting the city, any wrong doing or wicked lewdness, [etc.] ———
(c) Then all the Jews‘ took Sosthenes the ruler of the v.17.
synagogue, and beat him before the judgment-seat: and
Gallio cared for none of these things: but their beating him

he did not take as an insult to himself. So petulant were

the Jews. But let us look over again what has been said.

[2.]

[And when they heard, etc.] When they had heard, what Recapi-
great and lofty doctrines, they did not even attend, νυ
jeered at the Resurrection! For the natural man, it saith, 32.
receiveth not the things of the Spirit. And so, it says, Paul} 14.
went forth. How? Having persuaded some; derided by τ΄ 3%
others. But certain men, it says, clave unto him, and be-y. 34.
lieved, among whom was also Dionysius the Areopagile and
some others®. [And after these things, etc.] And having ch. 18,
found a certain Jew by name Aquila, of Pontus by birth,\—*
lately come from Italy, [because that Claudius had ordered
all Jews to depart from Rome, he came to them, and
because he was of the same craft,| he abode with them,

or.2,

and wrought:

makers.| Being of Pontus, this [Aquila * * * ]*.

{The Mss. have of Ἕλληνες us in
some copies of the Acts and Elz., but
the best authorities Gr. and Lat.
simply πάντες. We adopt of Ἰουδαῖοι
from the Catena, and Chrys. evidently
understood it of the Jews.

& Here A. B.C. insert the sentence
ὅρα τοὺς πιστοὺς kK. τ. A. Which mod. t.
rightly removes to the comment on v. 8.
and after it, dpa πῶς 6 νόμος καταλύεται
λοιπόν: which unless it means, ‘‘ See
here the beginning of the judgment on
the Jews, the dissolution of their Law,
and overthrow of their nation,” of which
Chrys. speaks in this sentence, is out
of place here, and belongs to the com-
ment on v. 18. i. e. to the beginning of
Hom. 40. which in fact opens with these
words. So mod. t. understands them.
“Mark how the Law begins to be
dissolved from henceforth. For this
man, being a Jew, having after these
things ghorn his Rend in Cenchrea,

[for by their occupation they were tent-

Observe

goes with Paul into Syria. PReing a
man of Pontus, not in Jerusalem nor
near it did he haste to come, but at a
greater distance.”” The innovator’s
meaning seems to have been, that he
shore his head in fulfilment of his vow,
not in Jerusalem, nor near Jerusalem,
but at a greater distance, viz. in Cen-
chrea.” But St. Chrys. is here com-
menting on Claudius’s edict, (see above,
p- 529, on v.2.): ‘See here the beginning
of the judgment on the Jews : it was
hasting to come, but it began not in
Jerusalem, nor in Palestine, but at a
greater distance—at Rome, in this
edict of the Emperor : οὐκ ἐν Ἵερο-
σολύμοις, οὐδὲ πλησίον ἔσπευδεν ἐλθεῖν
ἀλλὰ μακροτέρω.᾽

h The sentence may be completed
with: ‘* had spent the greater part of
his life at Rome, &c.;” see above, » p.520.
but the copyists make οὗτος nom. to οὐκ
ἔσπευδεν ἐλθεῖν.

M m2

532 Paul solemnly departs from the Jews.

Homit. how, not in Jerusalem, nor near it, (the crisis) was hasting

XXXIX

Gal. 6,

1 πρὸς
τὰ ἔθνη
ἠπεί-
γετο.

v. 8.

to come, but at a greater distance. And with him he abides,
and is not ashamed to abide, nay, for this very reason he
does abide, as having a suitable lodging-place, for to him it
was much more suitable than any king’s palace. And smile
not thou, beloved, to hear (of his occupation). For (it was
good for him) even as to the athlete the palzstra is more
useful than delicate carpets; so to the warrior the iron
sword (is useful), not that of gold. And wrought, though
he preached. Let us be ashamed, who though we have no
preaching to occupy us, live in idleness. And he disputed
in the synagogue every sabbath day, and persuaded both
Jews and Greeks: but when they opposed and blasphemed
he withdrew, by this expecting to draw them more. For
wherefore having left that house did he come to live hard by
the synagogue? was it not for this? For it was {not that he
saw any danger here. But therefore it is that Paul having
testified to them—not teaches now, but testifies—having
shaken his garments, to terrify them not by word only but
by action, [said unto them, Your blood be upon your own
heads :| he speaks the more vehemently as having already
persuaded many. J, says he, am clean. Then we also are
accountable for the blood of those entrusted to us, if we
neglect them. From this time forth I will go to the
Gentiles. So that also when he says, Henceforth let no
man trouble me, he says it to terrify. For not so much did
the punishment terrify, as this stung them. [And having
removed thence, he came into the house of one named
Justus, that worshipped God, whose house was contiguous
to the synagogue,| and there abode, by this wishing to
persuade them that he was 'in earnest to go to the Gentiles.
Accordingly, mark immediately the ruler of the syna-
gogue converted, and many others, when he had done this.
Crispus the ruler of the synagogue believed [in the
Lord, with his whole house: and many of the Corinthians
hearing believed,| and were baptized—[ With his whole
house :]' observe the converts in those times doing this with

i To this clause, mod. t. rightly

refers the comment, ὅρα τοὺς πιστοὺς
τότε μετὰ τῆς οἰκίας τοῦτο ποιοῦντας

ὁλοκλήρου, which the original text has
after καὶ ἕτεροι τινές of xvii. 34.

Unbelief grieved Paul more than persecution. 533

their entire household. This Crispus he means where he Acts
writes, 1 baptized none save Crispus and Gaius. This ἘΣ
(same) I take to be called Sosthenes—(evidently) a believer, i Cor. 1,
insomuch that he is beaten, and is always present with Paul. !*
[And the Lord said in the night, etc.| Now even the v. 9. 10.
number (of the much people) persuaded him, but Christ’s
claiming them for His own (moved him) more*. [Yet He

says also, Fear not:] for the danger was become greater

now, both because more believed, and also the ruler of the
synagogue. This was enough to rouse him. Not that he

was reproved' as fearing; but, that he should not suffer
aught, [I am with thee, and none shall set upon thee to

hurt thee.| For He did not always permit them to suffer

evil, that they might not become too weak. For nothing

so grieved Paul, as men’s unbelief and setting themselves
(against the Truth): this was worse than the dangers.
Therefore it is that (Christ) appears to him now. [Andv. 11.
he continued a year and six months, ete.] After the year

and six months, they set upon him. [And when Galliov.12.13.
was proconsul of Achaia, etc.| because they had no longer

the use of their own laws™. (c) And observe how prudent

he is: for he does not say straightway, I care not, but, Jf,

says he, ἐξ were a matter of wrong doing or wicked lewdness, v.14.15.
O ye Jews, reason would that I should bear with you; but

if it be a question of doctrine and words and of your law,

see ye to it, for I do not choose to be a judge of such

Κ ἡ δὲ οἰκείωσις TOU X. πλέον. ‘ Sed
familiaritas Christi magis.’ Ben. Chrys.
said above, that the most powerful con-
sideration was this which is put last,
For I have much people in this city.
The meaning here is, That there was
much people to be converted, was a
cheering consideration: that Christ
should say, λαός μοι πολύς ἐστιν,
speaking of them as Hs own, was the
strongest inducement.

1B. C. ὅτι ἠλέγχθη φοβούμενος ἢ
οὐκ ἠλέγχθη ὥστε μὴ (6. μηδὲ) παθεῖν.
Α., ὅτε ἐλέχθη ὥστε δὲ μὴ παθεῖν,
(which is meant for emendation:
‘¢ This was enough to rouse him when
it was spoken: but, that he should not
suffer, &c.”) Mod. t., ὅτι 7A. φοβού-
μενος, ἢ οὐκ A. μὲν, GAN ὥστε μηδὲ
τοῦτο παθεῖν. We read, Οὐκ ὅτι

ἠλέγχθη ὡς φοβούμενος" ὥστε δὲ μὴ
παθεῖν, [Ἐγώ εἶμι μετὰ σοῦ) The
accidental omission of οὐκ may have
been corrected in the margin by the
gloss, ἢ οὐκ 7A. But the sense seems
to be otherwise confused by trans-
positions. “Τὸ is true, even the
number, and still more Christ’s oirelw-
σις of them, prevailed with him. This
was enough to rouse him. But Christ
begins by saying, Fear not, etc. And
in fact the danger was increased, &c.
Not that Paul was reproved as being
afraid, &c.

m From this point to the end of ihe
Exposition all is confused. ‘To make
something like connexion, it has been
necessary to rearrange the parts, but
the restoration is still unsatisfactory,

534 Gallio’s sensible and dignified behaviour.

Homi. matters. (7) He taught" them that [not] such are the

. XXXI¥ inatters which crave a judicial sentence, but they do all
things out of order, And he does not say, It is not my
duty, but, 7 do not choose, that they may not trouble him

Johns, again. Thus Pilate said in the case of Christ, Take ye
Him, and judge Him according to your law. But they were

v.16. just like men drunken and mad. (d) And he drave them
JSrom the judgment-seat—he effectually closed the tribunal

γ. 17. against them. [Then all (the Jews) having seized Sosthenes
the ruler of the synagogue, beat him before the judgment-
seat. And Gallio cared for none of these things.| (a) This
thing, of all others, set them on (to this violence)—their
persuasion that the governor would not even let himself
down (to notice it). (6) It was a splendid victory. O the
shame they were put to! (4) For it is one thing to have
come off victorious from a controversy, and another for
those to learn that he cared nothing for the affair. (f) And
Gallio cared for none of these things: and yet the whole
was meant as an insult to him! But, forsooth, as if they
had received authority (they did this). Why did he
(Sosthenes), though he also had authority, not beat (them)?
But they were (otherwise) trained: so that the judge should
learn which party was more reasonable. This was no small
benefit to those present—both the reasonableness of these,
and the audacity of those. (4) °He was beaten, and said
nothing.

[3.] This man let us also imitate: to them that beat us, let us
return blow for blow, by meekness, by silence, by long-
suffering. More grievous these wounds, greater this blow,
and more heavy. For to shew that it is not the receiving
a blow in the body that is grievous, but the receiving it in
the mind, we often smite people, but since it is in the way of
friendship, they are even pleased: hut if you smite any
indifferent person in an insolent manner, you have pained
him exceedingly, because you have touched his heart. So

n Kal ἐδιδάξεν ὅτι τὰ τοιαῦτα δικα- the Mss. have two sentences retained
στικῆς ψήφου [ov, this we supply,] by Edd. but clearly out of place, unless
δεῖται ἀλλὰ ἀτάκτως πάντα ποιοῦσιν. they form part of a second recapitu-
Mod, t. ἐδίδαξε yop (ἥ τε τούτων lation: ‘‘ Therefore he departed from
ἐπιείκεια καὶ ἐκείνων θρασύτης, from f) Athens.’’ ‘ Because there was much
ὅτι τὰ τοι. Sik. ψήφ. δεῖται. people there,”

° Here, between the parts g and ἡ,

The best answer to abusive conduct is patience. 535

let us smite their heart. But that meekness inflicts a greater
blow than fierceness, come, let us prove, so far as that is
possible, by words. For the sure proof indeed is by acts
and by experience: but if you will, let us also make the
enquiry by word, though indeed we have often made it
already. Now in insults, nothing pains us so much, as the
Opinion passed by the spectators; for it is not the same
thing to be insulted in- public and in private, but those
same insults we endure even with ease, when we suffer
them in a solitary place, and with none by to witness them,
or know of them. So true is it that it is not the insult, as it
is in itself, that mortifies us, but the having to suffer it in
the sight of all men: since if one should do us honour in the
sight of all men, and insult us in private, we shall notwith-
standing even feel obliged to him. The pain then is not in
the nature of the insult, but in the opinion of the beholders ;
that one may not seem to be contemptible. What then, if this
opinion should be in our favour? Is not the man attempting
to disgrace us himself more disgraced, when men give their
opinion in our favour? Say, whom do the bystanders
despise? Him who insults, or him who being insulted
keeps silence? Passion indeed suggests, that they despise
him who is insulted: but let us look into it now while we
are free from that excitement, in order that we may not be
carried away when the time comes. Say, whom do we all
condemn? Plainly the man who insults: and if he be an
inferior, we shall say that he is even mad; if an equal, that
he is foolish; if a superior, still we shall not approve of it.
For which man, I ask, is worthy of approval, the man who
is excited, who is tost with a tempest of passion, who is
infuriated like a wild beast, who demeans himself in this
sort against our common nature, or he who lives in a state
of calm, ina haven of repose, and in virtuous equanimity? Is
not the one like an angel, the other not even like aman? For
the one cannot even bear his own evils, while the other bears
even those of others also: here, the man cannot even endure
himself; there, he endures another too: the one is in danger
of shipwreck, the other sails in safety, his ship wafted along
by favouring gales: for he has not suffered the squall of
passion to catch his sails and overturn the bark of his

AcTs
XVIII.

1—l7. .

HomiIu

XXXIX

536 Anger is a blind, reckless passion.

.understanding: but the breath of a soft and sweet air fan-
“ning upon it, the breath of forbearance, wafts it with much
tranquillity into the haven of wise equanimity. And like as
when a ship is in danger of foundering, the sailors know not
what they cast away, whether what they lay hands upon be
their own or other men’s property, but they throw overboard
all the contents without discrimination, alike the precious
and what is not such: but when the storm has ceased, then
reckoning up all that they have thrown out, they shed tears,
and are not sensible of the calm for the loss of what they
have thrown overboard: so here, wheu passion blows hard,
and the storm is raised, people in flinging out their words
know not how to use order or fitness; but when the passion
has ceased, then recalling to mind what kind of words they
have given utterance to, they consider the loss and feel not
the quiet, when they remember the words by which they
have disgraced themselves, and sustained most grievous
loss, not as to money, but as to character for moderation
and gentleness. Anger is a darkness. The fool, saith

Ps.13,1.Scripture, hath said in his heart, There is no God. Per-

haps also of the angry man it is suitable to say the same,
that the angry man hath said, There is no God. For,

Ps.10,4.saith Scripture, Through the multitude of his anger he

[4.}

will not seek (after God)*. For let what pious thought
will enter in, (passion) thrusts and drives all out, flings
all athwart. (b) When you are told, that he whom you
abused uttered not one bitter word, do you not for this
feel more pain than you have inflicted? (a) If you in your
own mind do not feel more pain than he whom you have
abused, abuse still; (but) though there be none to call you
to account, the judgment of your conscience, having taken
you privately, shall give you a thousand lashes, (when you
think) how you poured out a flood of railings on one so
meek, and humble, and forbearing. We are for ever saying
these things, but we do not see them exhibited in works.
You, a human being, insult your fellow-man? You, a
servant, your fellow-servant? But why do I wonder at
this, when many even insult God? Let this be a con-

Ὁ Ps. 10, 4. ‘* The wicked, through the pride of his countenance, will not
&e.” E. V.

Imitate the patience and forbearance of God. 537

solation to you when suffering insult. Are you insulted? Acrs
God also is insulted. Are you reviled? God also was Εν:
reviled. Are you treated with scorn? Why, so was οὐ.
Master also. In these things He shares with us, but not

so in the contrary things. For He never insulted another
unjustly: God forbid! He never reviled, never did a wrong.

So that we are those who share with Him, not ye. For to
endure when insulted is God’s part: to be merely abusive,

is the part of the devil. See the two sides. Thou hast a John 7,
devil, Christ was told: He received a blow on the face from ais
the servant of the high-priest. They who wrongfully insult, 22.
are in the same class with these. For if Peter was even Mat.16,
called Satan for one word; much’ more shall these men,”
when they do the works of the Jews, be called, as those

were called, children of the devil, because they wrought John 8,
the works of the devil. You insult; who are you, I ask, *
(that you do so)? Nay, rather the reason why you insult,

is this, that you are nothing: no one that is human insults.

So that what is said in quarrels, “ Who are you?” ought to

be put in the contrary way: “ Insult: for you are nothing.”
[Instead of that, the phrase is,] ‘“‘ Who are you, that you
insult?” “A better man than you,” is the answer. And

yet it is just the contrary: but because we put the question
amiss, therefore they answer amiss: so that the fault is ours.

For as if we thought it was for great men to insult, therefore

we ask, “Who are you, that you insult?” And therefore

they make this answer. But, on the contrary, we ought to

say: “Do you insult? insult still: for you are nobody:”
whereas to those who do not insult this should be said:

‘“ Who are you that you insult not?—you have surpassed
human nature.” This is nobility, this is generosity, to speak
nothing ungenerous, though a man may deserve to have it
spoken to him. ‘Tell me now, how many are there who are

not worthy to be put to death? Nevertheless, the judge does

not this in his own person, but interrogates them; and not

this either, in his own person. But if it is not to be suffered,

that the judge, sitting in judgment, should (in his own
person) speak with a criminal, but he does all by the

P Mss. πολλῷ μᾶλλον οὗτοι Ἰουδαῖοι ὥσπερ κἀκεῖνοι διαβόλου τέκνα, ἔπειδη
ἀκούσονται, ὅταν τὰ ᾿Ιουδαίων ποιῶσιν κι τ. Χ. We omit ᾿Ιουδαῖοι.

538 Abusiveness sinks a man below human nature.

Homtt. intervention of a third person, much more is it our duty not

XXXIX

‘to insult our equals in rank: for® all the advantage we shall
get of them will be, not so much to have disgraced them,
as to be made to learn that we have disgraced ourselves.
Well then, in the case of the wicked, this is why we must
not insult (even them); in the case of the good there is
another reason also, because they do not deserve it: and for
a third’, because it is not right to be abusive. But as
things are, see what comes of it: the person abused is a
man, and the person abusing is a man, and the spectators
men. What then? must the beasts come between them and
settle matters? for only this is left. For when both the
wrong-doers and those who delight in the wrong-doing are
men, the part of reconciler is left for the beasts: for just
as when the masters quarrel in a house, there is nothing left
but for the servants to reconcile them,—even if this be not
the result, for the nature of the thing demands this,—just so
is it here—Are you abusive ?
are not even human.

Well may you be so, for you
Insolence seemed to be a high-born
thing ; it seemed to belong to the great; whereas it belongs
rather to slaves; but to give good words belongs to free men.
For as to do ill is the part of those, so to suffer ill is the part
of these.—Just as if some slave should steal the master’s
property, some old hag,—such a thing as that is the abusive
man. And like as some detestable thief and run-away *, with

4 οὐ γὰρ οὕτω τὸ ὑβρίσαι πλεονεκτή-
σομεν αὐτῶν, ὡς τὸ διδαχθῆναι ὅτι ὑβρί-
σαμεν égutovs. B. and mod. t. τῷ
bBp., τῷ 515. The ὅτι om. by A. B.C.
Say. is supplied by mod. t. A. has
δειχθῆναι, Sav. διαλεχθῆναι. The con-
struction is πλεονεκτεῖν τί τινός. ‘We
may think we have got something,
viz. the pleasure of having disgraced
them; whereas all that we get, in
advance of them, is the being taught

of a third person, καὶ τρίτον [δεῖ εἰς
μέσον ἐλθεῖν] ὅτι... But the whole
scope of the argument is very obscure.

8 Old text: ὑβριστὴς, κλέπτης Ka-
τάρατος καὶ δραπέτης" καὶ ws ἂν εἴποι
τις σπουδῇ εἰσιὼν, καθάπερ ἐκεῖνος
πανταχοῦ περιβλέπεται ὑφελέσθαι τι
σπουδάζων, οὕτω καὶ οὗτος πάντα περι-
σκοπεῖ ἐκβάλλειν τι θέλων. We read
ὑβριστής. Καὶ ὡς ἂν εἴ τις κλέπτης

that we have disgraced ourselves.’

τ καὶ τρίτον, (om. C.) ὅτι ὑβριστὴν
εἶναι οὐ xph. This cannot be, ‘ for a
third reason,’ or ‘in the third place,’
but seems rather to mean ‘ the third
party’ spoken of in the preceding sen-
tence. Perhaps it may mean, As the
judge does not himself arraign nor even
interrogate the criminal, but by a third
person, because the judge must not
seem to be an ὑβριστὴς, so there is need

καταρ. kal Spam. σπουδῇ εἰσιὼν, παντ.
περιβλ. bd, τι θέλων, οὕτω καὶ οὗτος
καθάπερ ἐκεῖνος πάνταπερισκ. ἐκβάλλειν
τι σπουδάζων. But it can hardly be
supposed that Chrys. thus expressed
himself. The purport seems to be this:
To be abusive is to behave like a slave,
like a foul-mouthed hag. (see p. 441.)
And the abusive man, when he is eager
to catch at something in your life or
manners, the exposure of which may
disgrace you, is like a thief who should

The railer only disgraces himself. 539

studied purpose stealing in, looks all around him, wishing
to filch something: so does this man, even as he, look
narrowly at all on every side, studying how to throw out
some (reproach). Or perhaps we may set him forth by a
different sort of example. Just as 1 one should steal filthy
vessels out of a house, and bring them out in the presence of
all men, the things purloined do not so disgrace [the persons
robbed, as they disgrace the thief himself]: just so this man,
by bringing out his words in the presence of all men, casts
disgrace not on others but on himself by the words, in
giving vent to this language, and befouling both his tongue
and his mind. For it is all one, when we quarrel with bad
men, as if one for the sake of striking a man who is immersed
in putrefying filth should defile himself by plunging his hands
into the nastiness. 'Therefore, reflecting on these things, let us
ftee the mischiefthence accruing, and keep a clean tongue, that
being clear from all abusiveness, we may be enabled with
strictness to pass through the life present, and to attain unto
the good things promised to those that love Him, through the
grace and mercy of our Lord Jesus Christ, with Whom to the
Father and the Holy Ghost together be glory, might,
honour, now and ever, world without end. Amen.

slink into a house, and pry about for t Here again ὥσπερ ἂν εἴποι τις, B.
something that he can lay hold of— for ὥσπερ ἂν εἴ tis, C-—The sentence
nay, like one who should purposely οὐχὶ τὰ ὑφαιρεθέντα ἤσχυνε τοσοῦτον is
look about for the filthiest things he incomplete; viz. “‘the owner, by the
ean bring out, and who in so doing exposure of the noisomeness, as the
disgraces himself more than the owner. stealer himself who produces it.”

Acts

XVIII.

1—17.

ΓΘ es.

AcTs xviii. 18.

SEE how the Law was breaking up: see how they were
bound by conscience. This, namely, was a Jewish custom,
to shear their heads agreeably with a vow. But then there
ought to be also a sacrifice, which was not the case here.—
[ Having] yet [tarried]|: after the beating of Sosthenes. For
it was necessary that he should yet tarry, and comfort them
concerning these things. [He sailed for Syria.] Why
does he desire again to come to Syria? It was there that
the disciples were ordered to be called Christians: there,
that he had been commended to the grace of God: there,
that he had effected such things concerning the doctrine.
[And with him Priscilla|—lo, a woman also’—[and Aquila].
But these he left at Ephesus. With good reason, namely,
that they should teach. For having been with him so long
time, they were learning many things: and yet he did not

ch. 21,
26,

conus
26; 14,
26.

a Edd. without stop, ἥτις οὐκ éyé-

But perhaps the comment was, ‘‘ and
veto μετὰ τὸ τυπτηθῆναι τὸν ΞΣωσθένην.

mentioned before her husband.” See

—B.N. Cat. ἐγένετο ἔτι, which is the
ἔτι of ν. 18. and explained by the fol-
lowing words.

b ᾿Ιδοὺ καὶ γυνή: transposed from
after the sentence, ‘‘ For having been
—custum as Jews.”’ Mod. t. adds,
τὸ ἴσον ἀνδράσι ποιοῦσα καὶ διδάσκουσα.

Serm. in illud Salutate Prisc. et Aquil.
tom. ili. p. 176. B. where he comments
on this position of the names, and adds
that “she having taken Apollos, an
eloquent man, &c. taught him the
way of God, and made him a perfect
teacher.”

Apollos, a learned man, earnest to preach Christ. 541

at present withdraw them from their custom as Jews. [And Acts
he came to Ephesus, and left them there: but he himself ja. on
entered into the synagogue, and reasoned with the Jews. v.19-21.
When they desired him to tarry longer time with them,

he consented not; but bade them farewell, saying, I must

by all means keep this feast that cometh in Jerusalem. |
Therefore it was that he was hindered from coming into

Asia, being impelled to what was of pressing moment.
Thus observe him here, entreated (by them) to stay, but
because he could not comply, being in haste to depart,

[he bade them farewell.| However, he did not leave

them without more ado, but with promise (to return):

But I will return again unto you, if God will, And he
sailed from Ephesus. And when he had landed at Cesarea, v.22.23.
and gone up, and saluted the Church, he went down to
Antioch. And after he had spent some time there, he
departed, and went over all the country of Galatia and
Phrygia in order, strengthening all the disciples. He came

again to those places which he had previously visited. And

a certain Jew named Apollos, born at Alexandria, an
eloquent man, and mighty in the Scriptures, came tov: 2+
Ephesus. Lo, even learned men are vow urgent, and the
disciples henceforth go abroad. Do you mark the spread of

the preaching? This man was instructed in the way of the

Lord ; and being fervent in the Spirit, he spake and taught
diligently the things of the Lord, knowing only the baptism v-25.26.
of John. And he began to speak boldly in the synagogue :
whom when Aquila and Priscilla had heard, they took him

unto them, and expounded unto him the way of God more
perfectly. If this man“ knew only the baptism of John, how

¢ Something is wanting here, for in
ἐκωλύετο eis τὴν ᾿Ασίαν ἐλθεῖν there
seems to be a reference to xvi. 6.
κωλυθέντες λαλῆσαι τὸν λόγον ev TH
᾿Ασίᾳ, and again in οὐ μὴν αὐτοὺς
ἁπλῶς εἴασεν to ibid. 7. οὐκ εἴασεν
αὐτοὺς τὸ πνεῦμα. He may have
spoken to this effect: This was his
first visit to Ephesus, for he was for-
bidden before to come into Asia..-..
Not however that the Spirit ἁπλῶς
[οὐκ] εἴασεν, but he says, with pro-
mise, I will come to you, &c. The
prohibition was not absolute, but he

was not permitted on the former oc-
casion to preach in Asia (Procons.),
because he was impelled to more
urgent duties (in Macedonia and
Greece); accordingly here also he
has other immediate objects in view,
and therefore cannot stay. So in
Hom. xli. on xix. 10,11. ‘‘ For this
reason also (the Lord) suffered him
not to come into Asia, waiting (or re-
serving Himself) for this conjuncture.”

4 What St. Chrysostom said has
been misconceived by the reporter or
the copyists. He meant to remark two

542 Why it isnot related that he received baptism.

Homit.is it that he was fervent in the Spirit, for the Spirit was not
XL given in that way? And if those after him needed the
baptism of Christ, + much* more would he need it.+ Then
what is to be said? For it is not without a meaning that
the writer has strung the two incidents together. It seems
to me} that this was one of the hundred and twenty who
were baptized with the Apostles: or,if not so}, then the same
that took place in the case of Cornelius, took place also in
the case of this man. But neither does he receive baptism.
That expression, then, they expounded more perfectly,
‘+ seems‘ to me to be this, that he behoved also to be bap-
tized}. Because the other twelve knew nothing accurate, not

even what related to Jesus.

things concerning Apollos: 1. That
having only the Baptism of John he
nevertheless had the Spirit, nay, was
fervent in the Spirit. How soP He
had it, as Cornelius had it; the Bap-
tism of the Spirit without the Baptism
of water. (See Recapit. fin.) 2. That
there is no mention of his receiving
baptism, as the twelve did in the fol-
lowing varrative. St. Luke, he says,
evidently had a meaning in this juxta-
position of the two incidents. Apollos
had the Baptism of the Spirit, ¢here-
fore did not need the water. (Hence
whether he received it or not, the writer
does not think need to mention it.)
Those twelve had no accurate know-
ledge even of the facts relating to
Jesus: nor so much as knew whether
there were a Holy Ghost.—The scribes
did not comprehend this view of the
case. Hence A. C. omit ἀλλ᾽ οὐ
βαπτίζεται, retained by B. mod. t. and
Cat. ic. (ἀλλ᾽ οὐδὲ B.)—They take
οἱ μετὰ τοῦτον (i. 6. the twelve of the
following incident) to mean the Apo-
stles, and therefore make it πολλῷ
μᾶλλον καὶ οὗτος ἐδεήθη ἂν, “if Christ’s
own disciples after John’s baptism
needed the Baptism of Christ, ὦ fortior?
this man would need it.”—They find
the Baptism in the ἄκριβ. αὐτῷ ἐξέθεντο:
‘this was one of the points they taught
him—that he must be baptized.”—St.
Chrys. probably spoke of the case of
the hundred and twenty who were
baptized with the Spirit on the Day
of Pentecost: i. e. These having the
greater, the Baptism of the Spirit, did
not need the less, the Baptism of water.

And it is likely ¢ that he did in

‘The scribes absurdly make him suggest
that Apollos may have been one of the
hundred and twenty.

* Perhaps it should be, καὶ εἰ of μετὰ
TOUTOV....TOU X., πῶς οὐχ οὗτος ἐδεήθη
ἄν; ᾿Αλλ’ οὐδὲ βαπτίζεται. Τί οὖν
ἐστιν εἰπεῖν ; οὐδὲ γὰρ ἁπλῶς ἐφεξῆς
ἔθηκεν ἀμφότερα. (By aud. perhaps
the scribes understood, the Anowing
only the baptism of John, and, the being
fervent in Spirit.) ᾿Ἐμοὶ δοκεῖ, ὅπερ
ἐπὶ τῶν ἑκατὸν εἴκοσι τῶν μετὰ τῶν
᾽Απ. βαπτισθέντων, ὅπερ ἐπὶ τοῦ Κορνη-
λίου γέγονε, γεγένηται καὶ ἐπὶ τούτου.

f Here (Ecumenius perceived that
Chrys. was misrepresented. Accord-
ingly he reads, Τούτου οὖν ἀκριβῶς
ἐξετασθέντος (Cat. τὸ οὖν ἀκριβῶς ἐξε-
τασθὲν τὸ, a confusion of the two read-
ings), δοκεῖ τοῦτο MH εἶναι ὅτι. ..
“This point being closely examined,
it does not seem to mean this, that he
also needed to be baptized.”” But the
scribes took it as above, and the inno-
vator (with whom A. partly agrees)
enlarges it thus: ‘‘But he is not
baptized, but when they expounded to
him more perfectly. Butthis seems to
me to be true, that he did also need to
be baptized: since the other twelve
ὅχο. [On this the Paris Editor, sup-
posing the twelve Apostles to be meant,
strangely remarks, ‘ Itane ? duodecim
que Jesum spectabant nihil noverunt ἢ
Imo οἱ Kp’, 1. 6. of ἑκατὸν εἴκοσι. As
if it were likely that those hundred and
twenty could be so ignorant. ]

& Εἰκὸς δε αὐτὸν καὶ βαπτισθῆναι.
If Chrys, said this, (see note r,) the
meaning may be: “Τὸ is likely how-

While this is related of those twelve. 548

fact receive baptism. But if these (disciples) of John, after Acts
3 : δ ¢ : XVIII.

that baptism again received baptism, was this needful for the “9, 4,

disciples also? And wherefore the need of water? These ae

are very different from him, men who did not even know

whether there were a Holy Ghost. [He was fervent, then,

in the Spirit, knowing only the baptism of John:] but these

expounded to him more perfectly. And when he was dis- v.27.

posed to pass into Achaia, the brethren wrote, exhorting the

disciples to receive him; who, when he was come, helped

them much which had believed through grace.| He wished

then also to depart into Achaia, and these' also encouraged

(him to do so), having also given him letters. [Who whenv. 28.

he was come,| helped them much which had believed through

grace: for he mightily convinced the Jews, and that pub-

licly, shewing by the Scriptures that Jesus was Christ. And ch. xix.

it came to pass, that, while Apollos was at Corinth, Paul,'

having passed through the upper coasts—meaning what we

have read as to Cesarea and the other places—came to

Ephesus, [And having found certain disciples, he said to

them, Have ye received the Holy Ghost since ye believed ? v.2—4.

And they said unto him, We have not so much as heard

whether there be any Holy Ghost. And he said unto them,

Unto what then were ye baptized? And they said, Unto

John’s baptism. Then said Paul, John verily baptized with

the baptism of repentance, saying unto the people, that

they should believe on Him who should come after him, that

ts, on Christ Jesus.| For that they did not even believe in

Christ is plain from his saying, that they should believe on

Fim that was to come after him.
The baptism of John is nothing, but, It is incomplete.

ever that he did receive baptism,” viz.
though the writer does not mention it.
For this is the point—the writer men-
tions it in the case of those twelve, for
it was the means by which they,
ignorant hitherto of the existence of a
Holy Ghost, received the Spirit; not
so in the case of Apollos, for as he had
already the Baptism of the Spirit, the
water was quite a subordinate con-
sideration. See above, Hom. xxiv. p.
346. 7. on the case of Cornelius.

h Still overlooking the reference to

And he did not say,
Nor

the following narrative. B, C. read Ei
δὲ αὐτοὶ of ᾿Ιωάννου---, “‘ But if even
John’s disciples &c.”: mod. t. and A.,
Πλὴν εἰ καὶ αὐτοὶ---, reading the next
clause affirmatively. Cat. and (ο.,
εἰ δὲ οὗτοι οἱ ᾿Ιωάννου---, which we
adopt. The scribes have further dark-
ened the sense by inserting here v. 27
to the end, and xix. 1—7.

i Προετρέψατο (Sav. marg. -άντο)
καὶ οὗτος (A. οὕτως). We read mpoe-
τρέψαντο δὲ καὶ οὗτοι.

δ44 The faithful still resorted to the synagogues.

Homiu.does he add this (in so many words), but he taught them,
ty and many received the Holy Ghost. [When they heard
this, they were baptized in the name of the Lord Jesus.
And when Paul had laid his hands upon them, the Holy
Ghost came on them; and they spake with tongues, and
prophesied. And all the men were about trwelve:] so that it
was likely they had the Spirit, but It did not appear*.

[And all the men were about twelve. ]

Recapi- [And they came to Ephesus, and there he left them :]

tulator- for he did not wish to take them about with him, but left

[2.] them at Ephesus. But they subsequently dwelt at Corinth,

and he bears high testimony to them, and writing to the

Rom. Romans, salutes them. Whence it seems to me that they

16,3. afterwards went back to Rome, in the time of Nero}, as

having an attachment for those parts whence they had been

expelled [in the time of Claudius]. [But™ he himself went

into the synagogue]. It seems to me that the faithful still

assembled there, for they did not immediately withdraw them.

v.20.21.[ And when they besought him to stay, he consented not, |

y.22.23, for he was hastening to Cesarea. [And having arrived at

Cesarea, etc., passing through the region of Galatia and

Phrygia, confirming all the disciples.) Through these regions

also he merely passes again, just enough to establish them

ν. 94. by his presence. [And a certain Jew, Apollos by name, etc.]

For he was an awakened man, travelling in foreign parts

for this very purpose. Writing of him the Apostle said,

1 Cor. Now concerning Apollos our brother". (8) [Whom when
16, 12. ᾿ ae

y.26. Aguila and Priscilla had heard etc.) It was not for

nothing that he left them at Ephesus, but for Apollos’ sake,

k Viz. the Spirit came upon them old text the order is as here marked by
in baptism, but it did not appear until the letters a,a.., B.. i.e. it gives
Paul had laid his hands upon them: two expositions, severally imperfect,
then they spake with tongues, &c. but completing each other. In mod. t.

1 ἐπὶ Νέρωνος must be removed from the parts are rearranged, but so that
the end of the sentence where the Mss. the first of the portions marked β is

and Edd. have it. placed after the second of those marked
m Instead of this, Edd, have vy. 22. a. It also assigns some of the com-
23 ments to wrong texts, and in many

» From this point to the end of the places alters the sense.
Exposition, all is confused, viz. in the

The Baptism of John, incomplete. 545

the Spirit so ordered it, that he might come with greater cag
force to the attack’ upon Corinth. What may be the reason 5. 7.
that to him they did nothing, but Paul they assault? They ! ἐπιβῆ-,
knew that he was the leader, and great was the name of the’
man. [And when he was disposed to pass into Achaia: ] v.27.
i.e. in faith, he did all by faith: [the brethren wrote etc.]
nowhere envy, nowhere an evil eye. Aquila teaches, or
rather this man lets himself be taught. He was minded to
depart, and they send letters. (α) [For he mightily con- v.28.
vinced the Jews, and that publicly etc.] Now by this, that

he publicly convinced them, his boldness was shewn: by

the clearness of his arguing, his power was declared: by

his convicting them out of the Scriptures, his skill (of learn-

ing). For neither boldness by itself contributes aught, where
there is not power, nor power where there is not boldness.

He mightily convinced, it says. (8) [And it came to pass ch. 19.
etc.] But whence had those, being in Ephesus, the baptism *

of John? Probably they had been on a visit at Jerusalem at

the time (of John’s preaching), and did not even know Jesus.

And he does not say to them, Do ye believe in Jesus? but
what? Have ye received the Holy Ghost ὃ. He knew that they y, 9,
had not, but wishes themselves to say it, that having learnt

what they lack, they may ask. [John verily baptized etc. ] v.4.
From the baptism itself he (Joh) prophesies’: and he leads

them (to see) that this is the meaning of John’s baptism.

(a) [That they should believe on Him that was to come :] on

what kind (of Person)? 7) indeed baptize you with water, but ae 3
He that cometh after me, shall baptize you with the Hoty
Ghost. And when Paul, it says, had laid his hands upon ν. 6.
them, the Holy Ghost came on them; and they spake with
tongues, and prophesied. (8) The gift is twofold: tongues

and prophesyings. Hence is shewn an important doctrine,

that? the baptism of John is mcomplete. And he does not

say, Baplism of forgiveness, but, of repentance. What*

° Mod. t. ““ From the baptism itself P Mod. t. ““ that they who re-

(i. e. immediately after it) they pro-
phesy: but this the baptism of John
had not; wherefore it was imperfect.
But that they may be made worthy of
such gifts, he more prepared them
first.”

ceive baptism are (therein) thoroughly
cleansed from their sins: for were it
not so, these would not have received
the gifts immediately.”

4 Mod. t. ‘* And how is it that they
who have received the Spirit taught

ἩΌΜΠΠ..

« .

1 Cor.
"1 19:
John20,
29:
Tb.4, 48.

1 ἀλλὰ
καταρ-
γεῖται,
οἵ.

or.
13. 5.

[3.]

Rom.12,
18.

546 In Baptism we receive the substance of all good:

(is it) then? These had not the Spirit: they were not so
fervent, not even instructed. And why did (Apollos) not
receive baptism"? (The case) seems to'me to be this:
Great was the boldness of the man. He taught diligently
the things concerning Jesus, but he needed more diligent
teaching. Thus, though not knowing all, by his zeal he
attracted the Holy Ghost, in the same manner as Cornelius
and his company.

Perhaps it is the wish of many, Oh that we had the
Baptism of John now! But Gf we had), many would ‘still
be careless of a life of virtue, and it might be thought
that each for this, and not for the kingdom of heaven’s sake,
aimed at virtue. There would be many false-prophets: for
then they which are approved would not be very manifest.
As, blessed are they that have not seen and yet have
believed, so they that (believe) without signs. Ewcept, saith
(Christ), ye see signs, ye will not believe. For we lose
nothing (by lack of miracles), if we will but take heed to
ourselves. We have the sum and substance of the good
things: through baptism we received remission of sins,
sanctification, participation of the Spirit, adoption, eternal
life. What would ye more? Signs? 'But they come to an
end. Thou hast fazth, hope, charity, the abiding things:
these seek thou, these are greater than signs. Nothing is
equal to charity. For greater than all, saith he, ts charity.
But now, love is in jeopardy, for only its name is left behind,
while the reality is nowhere (seen), but we are divided each
from the other. What then shall one do to reunite (our-
selves)? For to find fault is easy, but how may one make
friendship, this is the point to be studied; how we may
bring together the scattered members. For be it so, that we
have one Church, or one doctrine—yet this is not the (main)
consideration: no, the evil is, that* in these we have not
fellowship—living peaceably, as the Apostle says, with all

not, but Apollos did, who had not yet

received the Spirit?’? An entire per-
version of Chrysostom’s meaning.

r In the Mss. it is πῶς δὲ οὐκ ἔλαβον
βάπτισμα; which cannot be right. We
restore ἔλαβεν.

* Mod. t. besides other alterations:

“(that communicating in the other
things one with auother, in the essen-
tials (ἐν τοῖς ἀναγκαίοις) we do not
communicate, and being in peace with

all men are at variance one with
another.”

being one body, why are we not one in heart ? 547

men—on the contrary, we are at variance one withanother, For Acts
be it that we are not having fights every day, yet look not thou A
to this, but (to this), that neither have we charity, genuine and
unswerving. There is need of bandages and oil. Let us
bear it in mind, that charity is the cognizance of the disciples
of Christ: that without this, all else avails nothing: that it
is an easy task if we will. Yes, say you, we know all this,
but how (to go to work) that it may be achieved? What (to
do), that it may be effected? in what way, that we may love
one another? First, let us put away the things which are
subversive of charity, and then we shall establish this. Let
none be resentful, none be envious, none rejoicing in (others’)
misfortunes: these are the things that hinder love; well
then, the things that make it are of the other sort. For it is
not enough to put away the things that hinder; the things
that establish must also be forthcoming. Now Sirach tells
us the things that are subversive (of friendship), and does
not go on to speak of the things which make union. e- ets
proaching, he says, and revealing of a secret, and a trea~? ΄
cherous wound. But in speaking of the men of those times,
these things might well be named, seeing they were carnal:
but in our case, God forbid they should be (even) named.
Not' from these things do we fetch our inducements for you,
but from the others. For us, there is nothing good without
friendship. Let there be good things without number, but
what is the benefit—be it wealth, be it luxury—without
friendship? No possession equal to this, even in matters of
this life, just as there is nothing worse than men hating (us).
Charity hides a multitude of sins: but enmity, even where! Pet.
sins are not, suspects them to be. It is not enough not to*
be an enemy; no, one must also love. Bethink thee, that
Christ has bidden, and this is enough. Even affliction
makes friendships, and draws (men) together. ‘ What then,’
say you, ‘now, when there is no affliction? say, how (are we
to act) to become friends?” Have ye not other friends, I ask?
In what way are ye their friends, how do ye continue such? For

t Οὐκ ἀπὸ τούτων ὑμᾶς ἐνάγομεν, tians, we do not make it our business
ἀλλ᾽ ἀπὸ τῶν ἄλλων. But the scope tolead you away from these ;’’—and for
seems to require, Οὐκ ἀπὸ τ. ὕ. ἀπ dyo- the other clause, ‘‘ but would lead you

μεν, i.e. “as these are things not even on to those other things” which Sirach
to be supposed to exist among Chris- has not mentioned.

Nn2

548 Many are the inducements to friendship,

Hemit.a beginning, let none have any enemy: this (in itself) is
not a small matter: let none envy; it is not possible to
accuse the man who envies not. (4) How then shall we be
warmly affected ? What makes love of persons? Beauty of
person. Then let us also make our souls beautiful, and we
shall be amiable one to another: for it is necessary, of course,
not only to love, but also to be loved. Let us first achieve this
point, that we may be loved, and the other will be easy. How
[to act] that we may be loved? Let us become beautiful, and
let us do this, that we may always have lovers. Let none make
it his study to get money, to get slaves, to get houses, (so
much) as to be loved, as to have a good name. Better isa
name than much wealth. For the one remains, the other
perishes: and the one it is possible to acquire, the other
impossible. For he that has got an evil character, will with
difficulty lay it aside: but by means of his (good) name the
poor man may quickly be rich. Let there be a man having
ten thousand talents, and another a hundred friends; the latter
is more rich in resources than the former. Then let us not
merely do this, but let us work it as a kind of trade. ‘And how
canwe?’ say you. A sweet mouthmultiplieth its friends, and a
gracious tongue.

Let us get a well-spoken mouth, and pure
manners. I[t is not possible fora man to be such, and not to
be known.

(a) We have one world that we all inhabit, with the same
fruits we all are fed. But these are small matters: by the
same Sacraments we partake of the same spiritual food.
These surely are justifications of loving! (6) Mark* how
many (inducements and pleas) for friendship they that are
without have excogitated; community of art or trade, neigh-
bourhood, relationships: but mightier than all these are the

« A. substitutes καὶ γὰρ πολλά ἐστι τὰ
συνωθοῦντα ἡμᾶς καὶ συνδεσμοῦντα πρὸς
φιλίας : “ For indeed there are many
things which perforce impel us to become
and bind us to continue friends,”’ viz. in-
dependently of our own choice: which
is good in point of sense ; but the original
reading of the passage implies this mean-
ine: **Eventhe men ofthe world acknow-
tedge the necessity of friendship, and look
out pleas, inducements, and justifications
for friendship: ὅρα πόσα οἱ ἔξωθεν ἐπε-

νόησαν φιλικά".---ἰ. 6. which are far-
fetched, and therefore need ἐπινοεῖσθαι,
compared with the near and constrain-
ing motives which bring and keep us
Christians together. For συντεκνίαν
which appears in all our Mss. and is
retained without suspicion by the Edd.
we confidently restore συντεχνίαν,
comp. xviii. 2. διὰ τὸ ὁμότεχνον εἶναι.
There is a gradation from lower to
higher, συντεχνίαν, γειτονίαν (or γειτο-
σύνην C. Δ.), συγγενείας.

none equal to those we have as Christians. 549

impulses and ties which are among us: this Table is calcu- Acrs
lated more (than all else) to shame us into friendliness. But =
many of us who come thereto do not even know one another.
The reason, it may be said, is that there are so many of

them. By no means; it is only our own sluggish indiffer-
ence. (Once) there were three thousand—there were five ch.2,41;

thousand—and yet they had all one soul: but now each ὁ ἐς

knows not his brother, and is not ashamed to lay the blame
on the number, because it is so great! Yet he that has many
friends is invincible against all men: stronger he than any
Not such the safety the tyrant has with his body-

tyrant.
Moreover, this

guards, as this man has with his friends.
man is more glorious than he: for the tyrant is guarded by
his own slaves, but this man by his peers: the tyrant, by
men unwilling and afraid of him; this man by willing men
and without fear. And here too is a wonderful thing to be
seen—many in one, and one in many. (a) Just as in an
harp, the sounds are diverse, not the harmony, and they all
together give out one harmony and symphony. (c) I could
wish to bring you into such a city, were it possible, wherein (all)
should be one soul: then shouldest thou see surpassing all
harmony of harp and flute, the more harmonious symphony.
(5) But the musician is the Might of Love: it is this that
strikes out the sweet melody, (7) singing” (withal) a strain
in which no note is out of tune. This strain rejoices both
Angels, and God the Lord of Angels; this strain rouses (to
hear it) the whole audience that is in heaven; this even lulls
the wrath of demons. This strain not only lulls (evil)
passions—it does not even suffer them to be raised, but deep

Y In the old text. both sense and
syntax are confused by the transposi-
tions of the parts marked (6) and (6 —
occasioned perhaps by the homeote-
leuton, viz. συμφωνίαν at the end of (a)
and (6): hence (d) οὐδὲν arn xés ἄδουσα
μέλος has nothing to agree with, unless
it were the μία ψυχὴ of (6); accord-
ingly C. omits ἄδουσα. Mod. t. reforms
the whole passage thus: ‘‘ Just as in
an harp, the sounds are diverse, but
one the harmony, and one the musician
who touclies the harp: so here, the
harp is Charity itself, and the ringing
sounds are the loving words brought
forth by Charity, all of them giving

out one and the same harmony and
symphony: but the musician is the
might of Charity: this strikes out the
sweet strain. I could wish to lead you
into such a city, were it possible,
wherein were one soul, and thou
shouldest see how than all harp and
flate more harmonious is the symphony
there, singing no dissonant strain.?’—
Instead of οὐδὲν ἀπηχὲς ἄδουσα μέλος.
Totro..., we place the full stop after
ἄδουσα, so that the next sentence begins
Μέλος τοῦτο καὶ ἀγγέλους κ. τ. A. and
at the end of it, instead of Θεὸν εὐ-
φραίνει τὸ μέλος. “OdNov...., weread
εὐφραίνει. Τοῦτο μελος ὅλον κ΄ τ. A.

550 By Love let us make many friends,

Βομτι, 18 the stillness. For as in a theatre, when the band of

musicians plays, all listen with a hush, and there is no noise
there ; so among friends, while Love strikes the chords, all
the passions are still and laid to sleep, like wild beasts
charmed and unnerved: just as, where hate is, there is all
the contrary to this. But let us say nothing just now about
enmity; let us speak of friendship. Though thou let fall
some casual hasty word, there is none to catch thee up, but
all forgive thee; though thou do (some hasty thing), none
puts upon it the worse construction, but all allowance is
made: every one prompt to stretch out the hand to him
that is falling, every one wishing him to stand. A wall it is
indeed impregnable, this friendship; a wall, which not the
devil himself, much less men, can overpower. It is not
possible for that man to fall into danger who has gotten many
friends. (Where love is,) no room is there to get matter
of anger, but” only for pleasantness of feeling: no room is
there to get matter of envying; none, to get occasion of
resentment. Mark him, how in all things both spiritual and
temporal, he accomplishes all with ease. What then, I pray
you, can be equal to this man? Like a city walled on every
side is this man, the other as a city unwalled.—Great
wisdom, to be able to be a creator of friendship! Take away
friendship, and thou hast taken away all, thou hast con-
founded all. But if the likeness of friendship have so great
power, what must the reality itself be? Then let us, I
beseech you, make to ourselves friends, and let each make
this his art. But, lo! you will say, I do study this, but the
other does not. All the greater the reward to thee. ‘True,
say you, but the matter is more difficult. How, I ask? Lo!
I testify and declare to you, that if but ten of you would
knit yourselves together, and make this your work, as the
Apostles made the preaching theirs, and the Prophets theirs
the teaching, so we the making of friends, great would be
the reward. Let us make for ourselves royal portraits.
For if this be the cognizance of disciples, we do a greater
work than if we should put ourselves into the power to raise

w The omission in B. C. of this by the like ending ὑπόθεσιν σχεῖν.
clause and the following, which A. Mod. t. has also after θυμηδίας" \the
and Mod. t. retain, may be explained clanseéy γέλωτι ἀεί ἐστι καὶ τρυφῇ.

and make alt men friends one to another. 551

the dead. The diadem and the purple mark the Emperor, Acts

and where these are not, though his apparel be all gold, the
Emperor is not yet manifest. So now thou art working the
cognizance. Make men friends to thyself, and (friends) to
others. There is none who being loved will wish to hate
thee. Let us learn the colours, with what ingredients they
are mixed, with what (tints) this portrait is composed. Let
us be affable: let us not wait for our neighbours to move.
Say not, if I see any person hanging back (for me to make
the first advances), | become worse than he: but rather when
thou seest this, forestall him, and extinguish his bad feeling.
Seest thou one diseased, and addest to his malady? This,

XIX.

1 7

most of all, let us make sure of—in honour to prefer one Rom.

another, to account others better than oneself:—deem not
this to be a lessening of thyself. If thou prefer (another) in
honour, thou hast honoured thyself more, attracting * to thyself
the being had in more honour. On all occasions let us yield
the precedence to others. Let us bear nothing in mind of the
evil done to us, but if any good has been done, (let us
remember only that.) Nothing so makes a man a friend, as a
gracious tongue,amouthspeaking good things, ἃ soul free from
self-elation, a contempt of vain-glory, a despising of honour.
If we secure these things, we shall be able to become
invincible to the snares of the Devil, and having with strict-
ness accomplished the pursuit of virtue, to attain unto the
good things promised to them that love Him, through 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.

X εἰς τὸ πλέον τιμηθῆναι ἐπισπώμενος. οἵ the thing, which is here τὸ πλέον
As ἐπισπᾶσθαι, ἐπισπάσασθαι in Chrys. τιμηθῆναι, we read, εἰς σαυτὸν τὺ TA.
is generally transitive with accusative τ. ’,

12; 10:

ΠΝ ΤΥ Ὁ ΧΤ::

ACTS xix. 8. 9.

And he went into the synagogue, and spake boldly for the
space of three months, disputing and persuading the things
concerning the kingdom of God. But when divers were
hardened, and believed not, but spake evil of that way
before the multitude, he departed from them, and separated
the disciples, disputing daily in the school of one Tyrannus.

(α) SEE him in every place forcing his way into the
synagogue, and in this manner departing thence. For in
every place, he wished to have the occasion given him by
them*. (c) He wished to separate the disciples thence, and
to have the beginning for ceasing to assemble with them,
given by (the Jews) themselves. And it was not for nothing
that he did this (4) which [ have said. He was henceforth
‘ provoking them to jealousy.’ For both the Gentiles readily
received him, and the Jews, upon the Gentiles receiving
him, repented. (@¢) This is why he continually made a stir
among them”, [for three months arguing and | persuading

4 Mss. and Edd. Πανταχοῦ γὰρ παρ᾽
αὐτῶν ἐβούλετο λαβεῖν ἀφορμὴν, ὅπερ
ἔφην. Τά τε γὰρ ἔθνη παρεζήλου λοιπὸν
καὶ ῥαδίως κιτ.Χ. In παρεζήλου there
is an allusion to Rom. xi. 14. “ if by
any means I may provoke them to
jealousy :’’ its subject therefore should
be ‘the Apostle’ (nam et gentes ex-
stimulabat jam, Erasm.) ‘‘he was
henceforth provoking to jealousy, being
what he said {to the Romans, If by any
means I may provoke οἷς.) not ‘the
Gentiles,’as Ben. makes it, nam gentes
jam zelo fervebant. Besides transposing
the parts b,c, we read, Παρεζήλου λοιπόν.
Τά τε yap ἔθνη ῥαδίως... . But perhaps
it should be Παρεζήλου λοιπὸν, ὅπερ ἔφη
[‘‘ Ei πῶς παραζηλώσω κ. τ. λ.᾽

b Διὰ τοῦτο ἐνοχλεῖ (ἠνώχλει Sav.)
αὐτοῖς συνεχῶς μεταπείθων, old text,
retained by Savile. He is explaining

why St. Paul still resorted to the syna-
gogues, though an unwelcome visitant,
He wished to separate the Church from
the Synagogue; but he would not him-
self take the first step towards this.
10 must be the act of the Jews. There-
fore until they by their outrageous con-
duct obliged him to depart, he kept on
troubling them with his presence (εἰσω-
θοῦντα, ἠνώχλει). Not that his dis-
course was harsh: that word, ἐπαῤῥησ.,
does not mean this, but that he spoke
freely and without reserve. (Recap.)—
The unusual word μεταπείθων is pro-
bably a corruption of the abbreviation:
of the text-words, ἐπὶ μῆνας τρεῖς
diadey. καὶ πείθων, which the reporter
may have written thus, μ. τ. πείθων.
—Mod. τς substitutes Διὰ τοῦτο διελέ-
ETO αὐτοῖς συνεχῶς ὅτι ἔπειθε.

The Apostles wrought greater signs than Christ wrought. 553

[concerning the kingdom of God:] for you must not suppose Acts
ἘΠΕ

because you hear of his ‘speaking boldly, that there was 9

any harshness: it was of good things that he discoursed, of a

kingdom: who would not have heard him? But when

divers were hardened, speaking evil of the way. They

might well call it ‘ the way;’ this was indeed the way, that

led into the kingdom of heaven. He departed from them,

and separated the disciples, disputing daily in the school of

one Tyrannus. And this was done for the space of twov. 10.

years, so that all that were in Asia heard the word of the

Lord, both Jews and Greeks. (a) Do you mark how much

was effected by his persisting’? Both Jews and Greeks

heard: (c) [all that dwelt in Asia :] it was for this also that

the Lord suffered him not to go into Asia (on a former ch.16,6.

occasion); waiting, as it seems to me, for this same con- Boas

juncture. (b) And God wrought special miracles by the 541.

hands of Paul: so that from his body were brought unto” ae

the sick handkerchiefs or aprons, and the diseases departed

Srom them, and the evil spirits went out of them. Not

touched the wearer only, (and so were healed,) but also

receiving them, they laid them upon the sick, (and so healed

(g) He that believeth on Me, saith Christ, doeth John14,

greater works than those which I do. This, and the miracle :

of the shadows is what He meant (in those words). (d) Then v. 13.

cerlain of the vagabond Jews, exorcists, took wpon them to

call over them which had evil spirits the name of the Lord

Jesus, saying, We adjure you by Jesus Whom Paul preacheth.

So entirely did they do all by way of trade! Observe:

[ vagabond, or, itinerant, Jewish exorcists.] And to believe

them.) ὦ

© πόσον ἤνυσεν ἣ ἐπιστασία. Cat.,
ἀποστασία, with reference to ἀποστὰς
in v. 9.—The letters marking the order
in which the parts are given in the
Mss. will shew the extreme confusion
into which the notes of this Homily
have fallen.

4 Οὐχὶ opotytes ἥπτοντο μόνον.
Edd.i.e.‘‘ The process was not only this,
that persons bearing these things, by
touching the sick healed them, but the
things themselves simply laid upon the
sick were effectual for their healing.”
But A. C. Cat. φοροῦντος, which is
much better: “Ἢ It was not only that

they touched him (the Apostle) wear-
ing these things’—viz. as the woman
was healed by touching the hem of
Christ’s garment—‘“‘ but receiving them,
they laid them upon the sick, &c.’’—
In the next sentence (9), for τοῦτο καὶ
τὸ τῶν σκιῶν ἐστιν ὅπερ ἔλεγεν, (Which
Sav. gives in marg.), Edd. have τοῦτο
τὸ τῶν σκιῶν αἰνιττόμενος, which Ben.
renders ‘‘ has umbras insinuans.” St,
Chrys. elsewhere alleges the miraculous
efficacy of St. Paul’s garments and of
St. Peter’s shadow, in illustration of
our Lord’s saying. t. i. 537. A. t, ii.
53. C.

ΗΌΜΙΙ,.

γ.14-16,

v.17.18.

v. 19.20.

554 The demons forced to take Christ’s part.

indeed, they had no mind; but by that Name they wished
to cast out the demons. [By Jesus, whom Paul preacheth.]
Only see what a name Paul had got! And there were seven
sons of one Sceva, a Jew, and chief of the priests, which did
so. And the evil spirit answered and said, Jesus I know,
and Paul I wot of; but who are ye? And the man in whom
the evil spirit was leaped on them, and overcame them, and
prevailed against them, so that they fled out of that house
naked and wounded. They did it in secret: then their
impotence is publicly exposed. (f) Then not the Name
does anything, unless it be spoken with faith. (ἢ) See how
they used their weapons against themselves! (7) So far
were they from thinking Jesus to be anything great: no,
they must needs add Paul, as thinking him to be something
great. Here one may marvel how it was that the demon did not
cooperate with the imposture of the exorcists, but on the
contrary exposed them, and laid open their stage-play. He
seems to me (to have done this) in exceeding wrath: just as
it might be, if a person being in uttermost peril, should be
exposed by some pitiful creature, and wish to vent all Ὁ
his rage upon him. [Jesus I know, and Paul 1 wot
of.| For, that there may not seem to be any slight put
upon the Name of Jesus, (the demon) first confesses (Him),
and then has permission given him. For, to shew that it
was not any weakness of the Name, but all owing to the
imposture of those men, why did not the same take place
in the case of Paul? [They fled out of that house naked
and wounded :] he sorely battered their heads, perhaps rent
their garments. (e) And this became known to all, both
Jews and Greeks, that dwelt at Ephesus, and fear fell upon
them all, and the name of the Lord Jesus was magnified.
And many of them that had believed came confessing and
making known their practices. For since they had got to
possess such power as, by means of the demons, to do such
things, well might this be the consequence. And many of
them that practised curious arts, brought their books together,
and burnt them in the presence of all men;—having seen
that there was no more use of them now that the demons
themselves do these things—and reckoned up the price of
them, and found the amount fifly thousand pieces of silver.

555

So mightily grew the word of God and prevailed. (i) And‘ Acts
(so) he disputed, it says, in the school of one Tyrannus feria.
two years: where were believers, and believers exceedingly
(advanced in the faith). Moreover (Paul) writes (to them)

as to great men.

Astonishing miracles, and still unbelief.

(b) [And having entered into the synagogue, etc.] But? Recapi-
why ἐπαῤῥησιάζετολ It means, he was ready to confront gt"
dangers, and disputed more openly, not veiling the doctrines.

(a) [But when divers were hardened, and spake evil of the ν. 9.
way,| having departed from them, he separated the dis-
ciples. We puta stop, it means, to their evil-speaking: he
did not wish to kindle their envy, nor to bring them into
more contention. (c) Hence let us also learn not to put
ourselves in the way of evil-speaking men, but to depart
from them: he did not speak evil, when himself evil spoken
of. He disputed daily, and by this gained the many,
that, being evil intreated and (evil) spoken of, he did not
(utterly) break away from them, and keep aloof. (e) The
evil-speakers are defeated. They calumniated the doctrine
itself; (therefore) so as neither to rouse the disciples to
wrath, nor * * them,he withdrew", shewing that everywhere
alike they repel salvation from them. Here now he does
not even apologise, seeing that the Gentiles everywhere have
believed. [Jn the school of one Tyrannus: it was not that
he sought the place, but without more ado where there was
a school (there he discoursed). (d) And look, no sooner is
the trial from those without over, than this from the demons
begins. Mark the infatuated Jewish hardness. Having
seen his garinents working miracles, they paid no heed to it.
What could be greater than this? But, on the contrary, it
resulted in just the opposite effect. If any of the heathens
believes not, having seen the (very) dust working these effects,

f The meaning seems to be, Such
was the effect of his two years’ preach-
ing at Ephesus: and his Epistle shews
what high attainments in the faith were
made by the Ephesians.

8 The partial restoration whichishere
attempted implies this scheme of the
derangement: 2, 1: 1, 3, 2, 4: see

note j.

h ὡς μήτε τοὺς μαθητὰς εἰς θυμὸν
ἐγεῖραι, μήτε ἐκείνους ἀναχωρῆσαι.
Mod. t. transposes εἰς 0. ἐγεῖραι and
avaxwp. We read ἀνεχώρησε. The
verb either to ἐκείνους or to tous μαθητάς
is probably lost.

556 Jews using Christ's Name in exorcism as a trade.

Homtt. let him believe'. (7) Wonderful, how great the power of them
_XLI- that have believed! Both Simon for the sake of merchandise
sought the grace of the Spirit, and these for this object did
this. What hardness (of heart)! Why does not Paul rebuke
them? It would have looked like envy, therefore it is so
Mark 9,ordered. This same took place in the case of Christ: but
ἘΠ then the person is not hindered, for it was the beginning of
the new state of things: since Judas also is not hindered,

whereas Ananias and Sapphira were struck dead: and many
Jews even for opposing (Christ) suffered nothing, while Elymas

John 3, was blinded. or I am not come, saith Christ, 10 judge the
world, but that the world might be saved.
etc.] See the villany of the men!
be Jews, while wishing to make a gain of that Name.
that they did was for glory and profit.

[ And seven sons,
They still continued to
All
(9) Look’, in every

case, how men are converted not so much in consequence of

good things as of things fearful.

In the case of Sapphira,

fear fell upon the Church, and men dared not join themselves
to them: here they received handkerchiefs and aprons, and
were healed: and after this, then they came confessing their

sins.

great one, when it is against unbelievers.
He was afraid, lest he also should

not say, Who is Jesus ?

(Hereby) the power of the demons is shewn to be a

For why did he

suffer punishment; but, that it might be permitted him to
take revenge upon those who mocked him, he did this;
[Jesus, says he, J know, etc.] He was in dread of Paul.
For why did not those wretched men say to him, We believe?

How much more splendid an
made had they said this, that

i χὴν κόνιν ταῦτα ἐργαζομένην, mo-
τευέτω, B. C. Cat. But Α. substitutes
κόρην, Mod. t. σκίαν. He seems to
allude here to the miracles effected by
the very ashes of the martyrs: see e.g.
τ. ii. 494. A.; and perhaps with refer-
ence to these he says, BaBal, πόση τῶν
πιστευσάντων 7 δύναμις : unless this be
meant as an exclamation of the persons
who took upon them ete. i.e. Like
Simon, they saw the wonders wrought
in the name of Jesus; ‘* Wonderful
(said they)! Why, what power is exer-
cised by these men who have believed "ἢ
namely, by those who by laying the
handkerchiefs, &c. upon the sick re-
stored them to health.—Mod. t. adds,

appearance they would have
is, if they had claimed Him

“that to others also there comes (the
power) of doing the same things: and
how great the hardness of those who
even after the demonstration of power
yet continue in unbelief.”

ji From this point to the end of the
Exposition, having in vain attempted
to restore the true order, we take it as
it lies in the Mss. and Edd.—Below,
‘¢ and after this;”’ i. e. “‘ yet after this,
then these itinerant Jewish exorcists
took upon them &e. and not until after
their punishment, when fear fedl upon
them all, did those of the professed
believers (τῶν πεπιστευκότων) who sull
practised magic come forward con-
fessing their sins.

Fear most potent for conversion with evil men. 557

as their Master?
those senseless words, [by Jesus, whom Paul preacheth.)
Do you mark the forbearance (of the writer), how he writes
history, and does not call names? This makes the Apostles
admirable. [And the evil spirit etc.] for what hadv. 15.
happened at Philippi had given a lesson to these also. He a 16,
mentions the name, and the number, thereby giving to the
persons then living a credible proof of what he wrote. And
why were they itinerant? For the sake of merchandise: not
assuredly to bear tidings of the word; how should that be
their object? And* how ran they anon, preaching by the
things they suffered? Jnsomuch, it says, that all that dwelt
in Asia heard the word of the Lord. Ought not this to
have converted all? And marvel uot, for nothing convinces
malice. But come now, let us look at the affair of the
exorcists, with what an evil disposition (they acted). Why
the same was not done in the case of Christ, is an inquiry
for another time, and not for the present, save that this also
was well and usefully ordered. It seems to me that they
did this also in mockery, and that in consequence of this
(punishment), none dared even at random to name that Name.
Why did this put them upon confession? Because this was
a most mighty argument of God’s omniscience, (therefore)
before they should be exposed by the demons, they accused
themselves, fearing lest they should suffer the same things.
For when the demons their helpers are their accusers, what
hope is there thenceforth, save the confession by deeds?

But see, I pray you, after such signs had been wrought,
what evils within a short space ensue. Such is human nature:
it soon forgets. Or, do ye not remember what has been the
case among ourselves? Did not God last year shake our

But instead of that, they spoke even Acrs
XIX.
8—20.

whole city'? Did not all run

k Πῶς δὲ €rpexos λοιπὸν κηρύττοντες
δι ὧν ἔπασχον. The subject to ἔπασχον
seems to be ‘ these exorcists’ the sons of
Sceva: but to ἔτρεχον it seems to be
“the Apostles.” ‘‘This made the Apos
stles wonderful in men’s eyes:” they
had wrought miracles, and preached
two years, so that allin Asia heard the
word of the Lord, yet still these prac-
tices continued: but (see) how they
ran (what success they had) now,
preaching by the things these men

to Baptism? Did not whore-

were suffering: and this became known
to all the Jews and Greeks also dwell-
ing in Asia, and the name of the Lord
Jesus was magnified.-- Mod. t., seem-
ingly referring ἔτρεχον to the exor-
cists, reads, καλῶς δὲ Erp. And in
place of v. 10, gives, “" Whence, shew-
ing this, it saith, And this became
known to all, &c.”’ ν. 17.

! Ben. assigns this to the year 399,
and cites the first of the ‘‘ Eleven
Homilies” t. xii. as having been deli-

558 Men scared into Religion soon relapse.

Homit.mongers and effeminate and corrupt persons leave their
XL dwellings, and the places where they spent their time, and
change and become religious? But three days passed, and
they returned again to their own proper wickedness. And
whence is this? From the excessive laziness. And what
marvel if, when the things have passed away (this be the
case), seeing that, the images lasting perpetually, the result
issuch? The fate of Sodom—say, does it not still last (in its
effects™)? Well, did the dwellers beside it become any the
better? And what say you to the son of Noah? Was he notsuch
(as he is represented), did he not see with his eyes so vast a
desolation, and yet was wicked? Then let us not marvel how,
when such things had been done, these Jews (at Ephesus)
believe not, when we see that belief itself often comes round
for them into its opposite”, into malignity; as, for instance,
when they say that He hath a devil, He, the Son of God!
Do you not see these things even now, and how men are
many of them like serpents, both faithless and thankless, men
who, viper-like, when they have enjoyed benefits and have
been warmed by some, then they sting their benefactors?
This we have said, lest any should marvel, how, such signs
having been wrought, they were not all converted. For
behold, in our own times happened those (miracles)
relating to the martyr Babylas’®, those relating to Jerusalem,
those relating to the destruction of the temples, and not all
were converted. Why need 1 speak of ancient things? I
have told you what happened last year; and none gave
heed to it, but again little by little they fell off and sunk
back. The heaven stands perpetually crying aloud that it
has a Master, and that it is the work of an Artificer, all this
that we see—I mean the world—and yet some say that it

vered according to St. Chrys. thirty
days after that great earthquake, viz.
in the year of the fall of Eutropius,
therefore A.D. 399. But Ed. Par.
justly corrects thismistake: in fact, the
σεισμὸς of which St. Chrys. there speaks
(t. xii. p. 324. A.) is only a metaphor,
meaning the catastrophe of Eutropius.

m Perhaps with an allusion to Jude
ver. 7. Sodom and Gomorrah—set forth
Sor an example, suffering the vengeance
of eternal fire.

» Meaning, perhaps, Even when
they believe the miracles to be real,
that whigh should have brought them to

faith becomes to them an occasion of
greater wickedness.

° The miracles at Antioch, when at
the instigation of the demon (Apollo)
the remains of the martyr Babylas
were removed by order of Julian. See
the Hom. de S. Babyla, t. ii. p. 567.—
The Theodorus mentioned below can-
not be the lapsed person of that name
to whom St. Chrys. addressed the first
of the two Pareneses, t.i. init. But
probably πέρυσι is corrupt, and the al-
lusion may be to the troubles at
Antioch in connexion with Theodorus
the Sicilian: see p. 525, note k.

Were evil natural, there would be no change. 559

is not so.

What happened to that Theodorus last year— Acts

ee - ¢ XIX.
whom did it not startle? And yet nothing came of it, but 5. 99.

having for a season become religious, they returned to the
point from which they had started in their attempt to be re-
ligious. So it was with the Jews. This is what the Prophet

said of them: When He slew them, then they sought Him, Ps. 78,

and turned early unto God. And what need to speak of those
things that are common to all? How many have fallen into
diseases, how many have promised, if raised up, to work so
great a change, and yet they have again become the same as
ever! This, if nothing else, shews that we have natural free-
will—our changing all at once. Were evil natural, this would
not be: things that are natural and necessary, we cannot
change from. “And yet,” you will say, ‘‘we do change
from them. For do we not see some, who have the natural
faculty to see, but are blinded by fear?’ (True—) because
this also is natural: « x if a different (necessity of) nature
come not also into operation’: (thus) it is natural to us, that
being terrified we do not see; it is natural to us that when a
greater fear supervenes, the other gives way. “ What then,”
you will say, “if right-mindedness‘ be indeed according to
nature, but fear having overpowered it cast it out?” What
then if I shall shew that some even then are not brought to
a right mind, but even in these fears are reckless? Is this
natural? Shall I speak of ancient things? Well then, of
recent? How many in the midst of those fears continued
laughing, mocking, and experienced nothing of the sort? Did
not Pharaoh change immediately, and (as quickly) run back
to his former wickedness? But here, as if (the demons) knew
Him not, they (the exorcists) added, Whom Paul preacheth,
whereas they ought to have said, “the Saviour of the world,”
“Him that rose again.” By this they shew that they do know,
but they did not choose to confess His glory. Wherefore the
demon exposes them, leaping upon them, and saying, Jesus

P ἂν μὴ φύσις ἑτέρα προσέλθῃ. To
complete the sense we must supply,
‘* because this also (the being blinded
by fear) is a natural affection: but
what I have said is true, viz. that τῶν
κατὰ φύσιν καὶ ἀνάγκην ov δυνάμεθα
μεθίστασθαι, ἂν μὴ κ- τ. A.

ᾳ τὶ οὖν ἂν καὶ ἣ σωφροσύνη.

This

is corrupt or mutilated. The sense
requires, ‘What if in some cases az
evil mind be a natural necessity—as
much as seeing or any other natural
property or affection, but when there
seems to be a change, it is only that

fear casts out the eyil mind for a
while ?”

34,

Homi,
XLI

Matt. 8,
29.
Mark 1,
24.

ch. 16,
17.

Lukel0,
20.

560 Devils believed and trembled, where men blasphemed.

I know, and Paul I wot of, (but who are ye?| So that not
ye are believers, but ye abuse that Name when ye say this.
Therefore the Temple is desolate", the implement easy to be
overcome. So that ye are not preachers; mine, says he, ye
are. Great was the wrath of the demon. The Apostles had
power to do this to them, but they did it not as yet. For
they that had power over the demons that did these things
to them, much more had power over the men theiselves.
Mark how their forbearance is shewn, in that they whom they
repulsed do these things, while the demons whom they
courted do the contrary. Jesus, says he, J know. Be
ashamed, ye that are ignorant (of Him). And Paul I wot of.
Well said. ‘'Think not that it is because I despise them, that
I do these things.’ Great was the fear of the demon. And
why without these words did he not rend their garments? For
so he would both have sated his wrath, and established the
delusion. He feared, as I said, the unapproachable force,
and would not have had such power had he not said this.
But observe how we find the demons everywhere more
right minded (than the Jews), not daring to contradict nor
to accuse the Apostles, or Christ. There they say, We
know Thee who Thou ari; and, Why art Thou come hither
before the time to torment us: and again, 1 know Thee who
Thou art, the Son of God. And here, These men are
servants of the most high God: and again, Jesus I know,
and Paul I know. For they exceedingly feared and
trembled before those holy persons. Perhaps some one
of you, hearing of these things, wishes he were possessed
of this power, so that the demons should not be able to
look him in the face, and accounts those saints happy for
this, that they had such power. But let him hear Christ
saying, Rejoice not because the demons are subject unto you,
because He knew that all men rejoice most in this, through
vain-glory. For if thou seekest that which pleaseth God,
aud that which is for the common good, there is another, a
greater way. Itis not so great to free from a demon as it
is to rescue from sin. A demon hinders not to attain unto
the kingdom of Heaven, nay, even cooperates, unwillingly

τ Meaning perhaps, That which body of the believer.
should be the Temple of Christ, the

To cast out sin 15. greater than to expel a demon. 561

indeed, but nevertheless cooperates by making him that has
the demon more soberminded ; but sin casts a man out.

But it is likely some man will say, ‘God forbid it should

ever befall me to be sobered in this way !’ Nor do I wish it
for you, but a very different way, that you should do all
from love of Christ: if however, which God forbid, it should
so befall you, then even on this behalf I would comfort you.
If then the demon does not cast out (from the kingdom of
heaven), but sin does cast out, to free a man from sin is
greater beneficence.

From this let us study to free our neighbours, and before
our neighbours, our own selves. Let us see to it, lest we have
a demon: let us examine ourselves strictly. More grievous
than a demon is sin, for the demon makes men humble.
See ye not those possessed with a demon, when they have
recovered from the attack, how downcast they are, of how
sad a countenance, how fraught with shame their faces are,
how they have not even courage to look one in the face?
See the strange inconsistency! While those are ashamed
on account of the things they suffer, we are not ashamed
on account of the things we do: while they are abashed
being wronged, we are not abashed when doing wrong: and
yet their condition is not a subject for shame, but for pity
and tenderness and indulgence: nay, great is the admiration
it calls for, and many the praises, when struggling against
such a spirit, they bear all thankfully: whereas our con-
dition in very deed is a subject for ridicule, for shame, for
accusation, for correction, for punishment, for the worst of
evils, for hell-fire; calling for no compassion whatever.
Seest thou, that worse than a demon is sin’ And those
indeed, from the ills they suffer, reap a double profit: first,
their being sobered and brought to more self-control; then,
that having suffered here the chastisement of their own sins, they
depart hence to their Master, purified. For indeed upon this
we have often discoursed to you, that those who are punished
here, if they bearit thankfully, may naturally be supposed to put
away thereby many of their sins. Whereas from sins the
mischief resulting is twofold; first, that we offend; secondly,
that we become worse. Attend to what I say. Noi this is
the only injury we get from sin, that we commit a sin: but

AcTs
XIX.
8—20.

[47

HomtL,
; pA WIE

562 Every act of sin engenders a habit of sin.

another and a worse is this, that our soul receives a habit.
Just as it is in the case of the body—for it will be more
plain when put in the form of an example—as he who has
taken a fever has got barm not only in this respect, that he
is sick, but also that after the sickness he is become weaker,
even though he may return to health after a long disease:
just so in the case of sin, though we may regain health, yet
we are far from having the strength we need. For’ take the
case of one who has been insolently abusive: does he not
suffer his deserts for his abusive conduct? Aye, but there
is another and a worse thing to rue ; (which is,) that his soul
is become more insensible to shame. For from each several sin
that is committed, even after the sin has been done and has
ceased, there remains a kind of venom instilled into our
souls. Do you not hear people saying, when they are recovered
from sickness, “I dare not drink water now”? And yet the
man has regained his health: aye, but the disease has done
him this harm also. And whereas those (possessed) persons,
albeit suffering ill, are thankful, we, when faring well, blas-
pheme God, and think ourselves very ill used: for you will
find more persons behaving thus in health and wealth than
in poverty and sickness. For there stands the demon
over (the possessed), like a very hangman, fierce, uttering
many (menaces), even as a schoolmaster brandishing the lash,
and not suffering them to give way to any laxity. And
suppose that some are not at all brought to a sober mind,
neither are these liable to punishment': no small thing this:
even as fools, even as madmen and children, are not called to
account, so neither are these: since for things that are done
in a state of unconsciousness, nove can be so merciless as to

‘all the doers to account.

3. Mod. t. ‘¢ For look now at some
one who has been abusive, and has not
been punished: not for this only is it a
subject for weeping, that he does not
suffer the punishment for his abusive-
ness, but also for another reason it is
a subject for mourning. What may
this be P_ That his soul is now become
more shameless.” But Chrys. is speak-
ing ofthe immediate evil—here the act
of ὕβρις for which the man suffers, or
will have to give account hereafter —

Why then, in a far worse con-

and the permanent effect, the ἕξις
which every evil act fixes on the
soul.— Erepoy here and above we render
inits pregnant sense, ‘‘ other and worse,”
or, ‘* what is quite another and a more
serious thing,’’

‘ Old text, Εἰ δέ τινες μηδ᾽ ὅλως
νήφοιεν, οὐδὲ ἐκεῖνοι διδόασι δίκην. Sav.
and Ben, οὕτω and δώσουσι. But Par.
has resumed the unintelligible reading
of mod. t. εἰ δέ τινες μηδ᾽ οὕτω v., ἀλλ᾽
οὖν ἐκεῖνοι διδόασι δίκην.

Passionate men are like demoniacs. 563

dition than those who are possessed of evil spirits are we
that sin. We do not, indeed, foam at the mouth, nor distort
our eyes, or throw about our hands convulsively ; but as for
this, would that we did it in our body and not in our soul!
Will you that I shew you a soul, foaming, filthy, and a
distortion of the mind’s eyes? Think of those who are
in a passion and drunken with rage; can any foam be
filthier than the words they discharge? In very deed it
is like a sputtering of noisome slaver. Aud just as the
possessed know none of those who are present, so neither
do these. Their understanding darkened, their eyes dis-
torted, they see not who is friend, who foe, who worthy
of respect, who contemptible, but they see all alike without
a difference. And then, do you not see them, how they
tremble, just like those others? But they do not fall to
the ground, say you? True, but their soul hes on the ground,
and falls there in convulsions: since had it stood upright, it
would not have come into the condition itisin. Or think
you not that it betokens a soul abjectly sprawling and lost
to all self-possession, the things men can do and say when
drunken with rage? There is also another form of madness
worse than this. What may this be? When men cannot
so much as suffer themselves to vent their anger, but instead
of that nourish within their own bosoms, to their own proper
hurt", as it were a very hangman with his lash, the rancorous
remembrance of wrongs. For it is a bane to themselves first,
the malice that they bear. To say nothing of the things to
come, what torture, think you, must that man undergo in the
scourging of his soul, as day by day he looks how he may avenge
himself on hisenemy? He chastises himself first, and suffers
punishment, swelling(with suppressed passion), fighting against
himself, setting himself on fire. For needs must the fire be
always burning within thee: while raising the fever to such a
height, and not suffering it to waue, thou thinkest thou art in-
flicting some evil on the other, whereas thou art wasting thyself,
ever bearing about with thee a flame which is always at its
height, and not letting thy soul have rest, but evermore being
in a state of fury, and having thy thoughts in a turmoil and

ἃ ἀλλὰ τρίφωσι παρ᾽ ἑαυτῦις οἰκεῖον κακίαν. Mod. t. οἰκειακὸν καθ. τ. δ.
κακὸν, καθάπερ τινὰ δήμιον τὴν μνησι-

002

HomIL.tempest.

[5.]

Eph. 4,
26.

564 No greater torture than rancorous feelings.

What is more grievous than this madness, to be
always smarting with pain, and ever swelling and inflamed?
For such are the souls of the resentful: when they see him
on whom they wish to be revenged, straightway it is as if a
blow were struck them: if they hear his voice, they cower
and tremble: if they be on their bed, they picture to them-
sclves numberless revenges, hanging, torturing that enemy
of theirs: and if, beside all this, they see him also to be
in renown, O! the misery they suffer! Forgive him the
offence, and free thyself from the torment. Why continue
always in a state of punishment, that thou mayest once
punish him, and take thy revenge? Why establish for thy-
self a hectic disease‘? Why, when thy wrath would fain
depart from thee, dost thou keep it back? Let it not
remain until the evening, says Paul. For like some eating
rot or moth, even so does it gnaw through the very root of
our understanding. Why shut up a beast within thy bowels?
Better a serpent or an adder to lie within thy heart, than
anger and resentment: for those indeed would soon have
done with us, but this remains for ever fixing in us its fangs,
instilling its poison, letting loose upon us an invading host
of bitter thoughts. ‘ That he should laugh me to scorn,” say
you, “that he should despise me” !” O wretched, miserable
man, wouldest thou not be ridiculed by thy fellow-servant,
and wouldest thou be hated by thy Master? Wouldest thou
not be despised by thy fellow-servant, and despisest thou
thy Master? ΤῸ be despised by him, is it more than thou
canst bear, but thinkest thou not that God is indignant, because
thou ridiculest Him, because thou despisest Him, when thou
wilt not do as He bids thee? But that thine enemy will not
even ridicule thee, is manifest from hence, (that) whereas if
thou follow up the revenge, great is the ridicule, great the
contempt, for this is a mark of a little mind; on the contrary,
if thou forgive him, great is the admiration, for this is a mark

ν For τί κατασκευάζεις ἕκτικον σαυτῷ τὸν τῷ. In the following sentence, B.

νόσημα; B. has, τί κ. ἐκτήκον σαυτὸν
τῷ νοσήματι, “ que lectio non sper-
nenda, fe morbo tabefaciens, Pen. ‘The
reading ἐκτήκον is explained by the
etacism; the τι in νσσήματι is derived
from the following τί βουλόμενον; hence
it was necessary to alter σαυτῷ into cav-

has τί βουλόμενος, *‘ Why when thou
wouldest be quit of it, dost thou keep
thine anger?”

Ww Mod. t. weakly, ‘‘ But this [ do that
he may not laugh me to scorn, that he
may not despise me.”’

Patience under wrongs is true magnanimity : 565

of greatness of soul. But, you will say, he knows not this. Acrs
Let God know it, that thou mayest have the greater reward. Ps
For He says, Lend to those of whom ye hope not to receive. Luke 6,
So let us also do good to those who do not even perceive **
that one is doing them good, that they may not, by returning
to us praise or any other thing, lessen our reward. For when
we receive nothing from men, then we shall receive greater
things from God. But what is more worthy of ridicule,
what more paltry, than a soul which is always in anger, and
wishing to take revenge? It is womanly, this disposition,
it is babyish. For as the babes are angry even with
lifeless things, and unless the mother beats the ground,
they will not let go their anger*: so do these persons
wish to revenge themselves on those who have aggrieved
them. Why then, it is they who are worthy of ridicule: for
to be overcome by passion, is the mark of a childish under-
standing, but to overcome it, is a sign of manliness. Why
then, not we are the objects of ridicule, when we keep our
temper, but they. It is not this that makes men contempti-
ble—not to be conquered by passion: what makes them con-
temptible is this—to be so afraid of ridicule from without, as
on this account to choose to subject oneself to one’s besetting
passion, and to offend God, and take revenge upon oneself.
These things are indeed worthy of ridicule. Let us flee
them. Let aman say, that having done us numberless ills,
he has suffered nothing in return: let him say that he might
again franticly assault us, [and have nothing to fear.|
Why, in no other (better) way could he have proclaimed
our virtue; no other words would he have sought, if he
had wished to praise us, than those which he seems to
say in abuse. Would that all men said these things of
me: “‘he is a poor tame creature; all men heap insults
on him, but he bears it: all men trample upon him, but he
does not avenge himself.” Would that they added, “ neither,
if he should wish to do so, can he:” that so I might
have praise from God, and not from men. Let him say, that
it is for want of spirit that we do not avenge ourselves.

Σ Καθάπερ γὰρ ἐκεῖνα (meaning τὰ μητὴρ, οὐκ ἀφίησι τὴν dpyhv.—Mod. t.

βρέφη) καὶ πρὸς (om. B.C.) τὰ ἄψυχα and Edd. except Sav. omit 7 μητήρ.
ὀργίζεται, κἂν μὴ πλήξη τὸ ἔδαφος 7

566 To endure wrongs is to be like God.

Homit. This does us no hurt, when God knows (all) : it does but cause
Χ

—— our treasure to be in greater safety. If we are to have

regard to them, we shall fall away from every thing. Let us
not look to what they say, but to what becomes us. But, says

he, “ Let no man ridicule me,” and some make a boast of this.
ΟἹ what folly! “ No man,” says he, ‘‘ having injured me, has
ridiculed me:” that is, “1 had my revenge.” And yet for this
thou deservest to be ridiculed, that thou didst take revenge.
Whence came these words among us— being, as they are, a dis-
grace to us and a-pest, an overthrow of cur own proper life and
of our discipline? It is in downright opposition to God that thou
(so) speakest. The very thing which makes thee equal to God—
the not avenging thyself—this thou thinkest a subject for
ridicule! Are not we for these things worthy to be laughed
at, both by ourselves, and by the heathen, when we thus
speak against God? J wish to tell you a story of a thing that
happened in the old times, (which they tell) not on the subject
of anger, but of money. A man had an estate in which there
was a hidden treasure, unknown to the owner: this piece of
ground he sold. The buyer, when digging it for the purpose
of planting and cultivation, found the treasure therein de-
posited, and cameY and wanted to oblige the seller to receive
the treasure, urging that he had bought a piece of ground,
not a treasure. The seller cn his part repudiated the gift,
saying, “The piece of ground (is not mine), I have sold
it, and I have no concern whatever with this (treasure).”
So they fell to altercation about it, the one wishing to give
it, the other standing out against receiving it. So chancing
upon some third person, they argued the matter before him,
and said to him, “To whom ought the treasure to be

y Mod. t. followed by Edd. perverts
the whole story, making the parties
contend, not for the relinquishing of
the treasure, but for the possession of
it, so making the conclusion (the willing
cession of it by both to the third party)
unintelligible, and the application
irrelevant. The innovator was perhaps
induced to make this alteration, by an
unseasonable recollection of the Parable
of the Treasure hid in a field.—‘‘ The
seller having learnt this, came and
wanted to compel the purchaser ἀπο-

λαβεῖν τὸν Onoavpdy,” (retaining ἄπολ.,
in the unsuitable sense ‘‘that he, the
seller, should receive back the treasure. )
“On the other hand, the other (the pur-
chaser) repulsed Aim, saying, that he
had bought the piece of ground along
with the treasure, and that he made
no account of this (καὶ οὐδένα λόγον
ποιεῖν ὑπὲρ τούτου). So they fell to
contention, both of them, the one wish-

ing to receive, the other not to give,
ὅσον

A heathen story, and its application. 567

assigned?” The man could notsettle that question; he said, Acts

(if they pleased) be master of it himself. So he received
the treasure, which they willingly gave up to him; and in the
sequel got into troubles without end, and learnt by actual
experience that they had done well to have nothing to do
with it. So ought it be done likewise with regard to anger;
both ourselves ought to be emulous* not to take revenge,
and those who have aggrieved us, emulous to give satisfac-
tion. But perhaps these things also seem to be matter of
ridicule: for when that madness is widely prevalent among
men, those who keep their temper are laughed at, and
among many madmen, he who is not a madman seems to be
mad. Wherefore I beseech you that we may recover (from this
malady), and come to our senses, that becoming pure from
this pernicious passion, we may be enabled to attain unto
the kingdom of heaven, through the grace and mercy of His
only-begotten Son, with Whom to the Father together with
the Holy Spirit be glory, might, honour, now and ever, world
without end. Amen.

2 καὶ ἡμᾶς φιλονεικεῖν μὴ ἀμύνασθαι, ἐφιλονείκουν, the oae μὴ λαβεῖν τὸν θ.,
καὶ τοὺς λελυπηκότας φιλονεικεῖν δοῦναι the other δοῦναι.
δίκην : as in the story, the parties

however, that he would put an end to their dispute—he would ΕΣ

20.

HOMILY XLII.

ACTS xix. 21—23.

After these things were ended, Paul purposed in the Spirit,
when he had passed through Macedonia and Achaia, to go
to Jerusalem, saying, After I have been there, I must also
see Rome. So he sent into Macedonia two of them that
ministered unto him, Timotheus and Erastus ; but he himself
stayed in Asia for a season. And the same time there
arose no small stir about that way.

He sends Timothy and Erastus into Macedonia, but himself
remains at Ephesus. Having made a long enough stay in that
city, he wishes to remove elsewhere again. But how is it,
that having from the first chosen to depart into Syria, he
turns back to Macedonia? He purposed, it says, in the
Spirit, shewing that all (that he did) was done not of his own
power. Now he prophesies, saying, 7 must also see Rome:
perhaps to comfort them with the consideration of his not
remaining at a distance, but coming nearer to them again,
and to arouse the minds of the disciples by the prophecy.
At this point*, I suppose, it was that he wrote his Epistle to

2Cor.!,the Corinthians from Ephesus, saying, 7 would not have you
aynorant of the trouble which came to us in Asia. For

"Ἐντεῦθεν. It St. Chrys. is rightly
reported, he means the second Epistle,
which he proceeds to quote from. But
that Epistle was plainly not written
ἀπὸ ᾿Εφέσου. Perhaps what he said was
to this effect: ‘‘ At this point 1 sup-

pose it was—viz. after the mission of

Timothy and Erastus—that he wrote
(his first Epistle) to the Corinthians

from Ephesus: and in the second
Epistle he alludes to the great trial
which ensued in the matter of Deme-
trius. He had promised to come to
Corinth sooner, and excuses himself
on the score of the delay.” But τὰ
κατὰ Δημήτριον διηγούμενος can
hardly be meant of St. Paul: it should
be αἰνιττόμενος.

Love of money at the

since he had promised to go

bottom of all idolatry. 569

to Corinth, he excuses himself sore

on the score of having loitered, and mentions the trial, re- 9}__9g.

lating the affair of Demetrius.

about that way.| Do you

[ There arose no small stir
see the renown” (acquired) ὃ

They contradicted, it says: (then) came miracles, twofold:
(then) again, danger: such is the way the threads alternate

throughout the whole texture (of the history).

For a cer-- 24

tain man named Demetrius, a silversmith, which made silver
temples of Diana, brought no small gain unto the craftsmen.
Which made, it says, silver temples of Diana. And how is it
possible that temples could be made of silver? Perhaps as

small boxes!. Great was the

honour paid to this (Diana) in ' κιβώ-

- 5 ὃ Β ρια
Ephesus; since, when? their temple was burnt it so grieved 2Hom.

them, that they forbade even the name of the incendiary ever
See how, wherever there is idolatry,

to be mentioned.

in every case we find money at the bottom of it.

the former instance it was for
man, for money.

in Eph,
Prol,

Both in
money, and in the case of this ch. 19,

It was not for their religion, because they

thought that in danger; no, it was for their lucrative craft,

that it would have nothing
“maliciousness of the man.
him indeed it' was no such

to work upon. Observe the

He was wealthy himself, and to

great loss; but to them the

loss was great, since they were poor, and subsisted on their

daily earnings.
only he.

Nevertheless, these men say nothing, but
And observe®: [| Whom having collected, and the v. 25.

workmen of like occupation,| having themselves common
cause with him, [he said, Sirs, ye know that by this craft
we have our weaith;| then he brought the danger home to
them, that we are in danger of falling from this our craft

into starvation.

[Moreover ye see and hear, that not alone y.26-28.

at Ephesus, but almost throughout all Asia, this Paul hath

persuaded and turned away
be no gods, which are made

> “Opas τὴν εὐδοκίμησιν ; This seems
to refer to v. 17—20. ‘‘ [But see how
successes and trials here, as all along,
alternate.| The Jews contradicted:
(v. 9.) then miracles, twofold, (11. 12.
and 13—19.): now again (after that
evdoxlunots), danger.’’—Here the Mss.
and Edd. give vv. 24—27, which we
have distributed to their proper places.

much people, saying that they
with hands: so that not only

εἶτα τὸν κίνδυνον ἐπέστησεν (so Cat.,
C. -σαν, A. B. ἐπέτησεν). Mod. t.
“¢ But being themselves partners of the
craft, he takes them as partners also of
the riot. Then also he exaggerated
(ηὔξησεν) the danger, adding, This our
eraft is in danger of coming into con-
tempt. For this is pretty nearly what
he declares by this, that from this art,
Kent

ὅ70 “ Our craft is in danger,” the motive :

Homi. his our craft is in danger to be set at nought; but also,
XUN: that the temple of the great goddess Diana should be
despised, and her magnificence should be destroyed, whom
all Asia and the world worshippeth. And when they heard
these sayings, they were full of wrath, and cried out, saying,
Great is Diana of the Ephesians.] And yet the very things
he spoke were enough to bring them to true religion: but
being poor senseless creatures, this is the part they act. For
if this (Paul being) man is strong enough to turn away all,
and the worship of the gods is in jeopardy, one ought to
reflect, how great must this man’s God be, and that he will
much more give you those things, for which ye are afraid.
Already (at the outset) he has secured a hold upon their
minds, [by saying, This Paul hath turned away much
people,| saying, that they be no gods, which are made with
men’s hands. See what it is that the heathen are so in-
dignant at; because he said that they which be made of men
are no gods. ‘Throughout, he drives his speech at their craft.
Then that which most grieved them he brings in afterwards.
But, with the other gods, he would say, we have no concern,
but that the temple also of the great goddess Diana is in
danger to be destroyed. Then, lest he should seem to say
this for the sake of lucre, see what he adds: Whom the
whole world worshippeth. Observe how he shewed Paul’s
power to be the greater, proving all (their gods) to be
wretched and miserable creatures, since a mere man, who

was driven about, a mere tentmaker, had so much power.
Observe the testimonies borne to the Apostles by their
enemies, that they overthrew their worship’. There (at
ch.14, Lystra) they brought garlands and oxen. Here he says,
me 5, his our craft is in danger to be set at nought—Ye have
28. filled (all) everywhere with your doctrine. So said the Jews

4 ὅτι καθαιρῶν (Cat. dre ἐκαθήρουν) the Unknown God. At Lystra, they
αὐτῶν τὰ σεβάσματα, ἐκεῖ στέμματα καὶ brought garlands and oxen, and the
ταύρους προσέφερον᾽ ἐνταῦθα φησιν bt. Apostles thereupon, &c. Therefore
κινδυνεύει κι τ. A. ‘These seem to be these men here might well say, Our
only rough notes or hints of what craft is in danger. For it was true, as
Chrys.said. The first words καθ. αὐτῶν was said on another occasion (at Jeru-
τὰ σεβ. look like a reference to Acts salem), Ye have filled, &c.: and, They
xvii. 23. ἀναθεωρῶν τὰ σεβάσματα ὑμῶν: that have turned the world, &c. Nay,
“thus at Athens, surveying the objects of Christ also the Jews said the same,
of their worship, and finding an Altar, The world ts going after Him.”

&c. he thence takes occasion to preach

Religion, only the pretect.

also with regard to Christ:

Ye see how the world is going

571

AcTs
Xi

after Him; and, The Romans shall come and take away 29—33.
our city. And again on another occasion, These that have John 12,
turned the world upside down are come hither also. —Andg?

when they heard these sayings, they were full of wrath.

ch. 17,6.

Upon what was that wrath called forth? On hearing about

Diana, and about their source of gain.
saying, Great is Diana of the Ephesians.

[And cried out,
And the whole

city was filled with confusion: and rushed with one accord. 29.

into the theatre.]

Such is the way with vulgar minds,

any trivial occasion shall hurry them away and inflame their

passions.
examination.

Therefore* it behoves to do (things) with (strict)
But see how contemptible they were, to be so

exposed to all (excitements)! Having caught Gaius and
Aristarchus, men of Macedonia, Paul’s companions in travel,
they dragged them: (here) again recklessly, just as did the [2.]
Jews in the case of Jason; and everywhere they set upon

them‘.

And when Paul would have entered in unto the v.30.

people, the disciples suffered him not, so far were they from

all display and love of glory.

And certain of the Asiarchs, v. 81.

which were his friends, sent unto him, desiring him that he
would not adventure himself into the theatre to a disorderly
populace and tumult. And Paul complies, for he was not vain-
glorious, nor ambitious. Sume therefore cried one thing, and y, 32.

some another
nature of the multitude
it has fallen upon fuel ;

: for the assembly was confused.

Such is the

: it recklessly follows, like fire when
and the more part knew not where-
fore they were come together.
out of the muliiiude, the Jews putting him forward.
the Jews that thrust him forward;
dered it, this man did not speak.

And they drew Alexander ν. 33.
It was
but as Providence or-
And Alexander beckoned

with the hand, and would have made his defence unto the

© Διὰ ταῦτα μετ᾽ ἐξετάσεως δεῖ ποιεῖν,
Mod. t. adds πάντα. This sentence,
om. by A., seems to be out of place,
and to belong rather to vy. 36. We
have transposed the text v. 28. 29.
which in Mss. and Edd. is given after
ὡς πᾶσι προκεῖσθαι.

f καὶ πανταχοῦ αὐτοῖς προκεῖνται. To
make some sense of the passage, we
adopt προσκεῖνται from B. We also

transpose v. 30. which is given with 31.
after the following sentence.

8 Προεβάλοντο ᾿Ιουδαῖοι οἰκονομικῶς
dé (supplied by Cat.) οὗτος οὐκ ἐφθέγξατο.
Mod. t. ‘‘The Jews thrust him for-
ward, as Providence ordered it, that
they might not have (it in their power)
to gainsay afterwards. This man is
thrust forward, and speaks: and hear
what (he says).”’

Homi. people.

ΧΙ
y. 84.

vy. 35.

2 ἱερὸν

y. 36,37.

vy. 38-40.

572 A senseless clamour, prudently quieted.

But when they knew that he was a Jew, all with
one voice about the space of two hours cried out, Great is
Diana of the Ephesians. A childish understanding indeed!
as if they were afraid, lest their worship should be extin-
guished, they shouted without intermission. For two years
had Paul abode there, and see how many heathen there
were still! And when the townclerk had appeased the people,
he said, Ye men of Ephesus, what man is there that knoweth
not how that the city of the Ephesians is temple-keeper of the
great goddess Diana, and of the image which fell down from
Jupiter? As if the thing were not palpable. With this
saying first he extinguished their wrath. And of the
Diopetes. ‘There was another! sacred object that was so
called. Either he means the piece of burnt earth [or] her
[image]. This (is) a lie. Seeing then that these things
cannot be spoken against, ye ought to be quiet, and to
do nothing rashly. For ye have brought hither these men,
which are neither robbers of churches, nor yet blasphemers
of your goddess. ΑἹ] this however he says to the people;
but in order that those (workmen) also might become more
reasonable, he says; Wherefore if Demetrius, and the
craftsmen which are with him, have a matter against any

h Old text: Ἱερὸν ἕτερον οὕτως ἐκα-
Ac?ro—meaning, as we take it, the
Palladium of Troy, which was also
called ‘‘the Diopetes,” τὸ Παλλάδιον τὸ
Διοπετὲς καλούμενον, Clem. Alex. Pro-
trept. iv. 47.”—#ro τὸ baTpakoy αὐτῆς
φησιν. Something more is needed,
therefore we supply [ἢ τὸ ἄγαλμα)
αὐτῆς φησιν. But ἱερὸν in this sense
is not usual. Ὄστρακον, whatever it
mean, cannot be the image of Diana,
which was known to be of wood. The
passage seems to be corrupt, and one
might conjecture that ἱερὸν ἕτερον
relates to ‘‘another Temple” of Diana
built after the first which was burned
by Herostratos, and that thename of this
man is latent in the unintelligible ἡτοι-
τοοστρακον, and that Chrysostom’s
remark is this, that together with
that former ‘Temple perished the
original Diopetes: so that to speak of
that image as still in being was a lie
(τοῦτο Weddos) —Mod. t. ““ But a differ-
ent ἱερὸν was thus called διοπετές : either
then the idol of Diana they called
Diopetes, as ἐκ τοῦ Διὸς τὸ ὄστρακον

ἐκεῖ νοπεπτωκὸὺς, and not made by man:
or a different ἄγαλμα was thus called
among them.”—Isidore of Pelus.in the
Catena: ‘‘Some say that it is spoken of
the image of Diana, i.e. ‘(a worshipper)
of the great Diana and of her διοπετὲς
ἄγαλμα: some that the Palladium also
(is here named as 8:07. ), i. 6. the image
of Minerva, which they worshipped
along with Diana.’’? Ammonius ibid.,
“the ναὸς τοῦ Aids: or the στρογγυ-
Aoeidés”—meaning the ὄστρακον ϑ----
‘Cor rather, which is the true expla-
nation, this image of Diana: or the
Palladium, which they thought came
from Jupiter, and was not the work of
men.’’ Qicum. gives the same variety
of explanations, from the Catena.—
The words τοῦτο Weddos, which in the
Mss. follow the text v. 36. 37. are
better referred to the Diopetes, as in
our translation.— Mod. t. ἄρα τὸ πᾶν
ψεῦδος : and then, ‘‘these things how-
ever he says to the people, in order
that those also, ὅσο. omitting δὲ pre-
served by the old text.

The acknowledged effect of the preaching 573

man, the law is open, and there are deputies: let them Acts
implead one another. But if ye enquire anything concerning ae
other matters, it shall be determined in a lawful assembly.

For we are in danger to be called in question for this day’s
uproar, there being no cause, for which (matter) we shall not

be able’ to give an account for this concourse. [A lawful
assembiy, he says,| for there were three assemblies according

to law in each month; but this one was contrary to law.
Then he terrified them also by saying, We are in danger

to be called to account for sedition. But let us look again

at the things said.

After these things were ended, it says, Paul purposed in Recapi-
the Spirit, when he had passed through Macedonia and ep
Achaia, to go to Jerusalem, (saying, After I have been there,

1 must also see Rome.| Ue no longer speaks here after the
manner of a man‘, or, He purposed to pass through (those
regions, without tarrying longer. Wherefore does he send

away Timothy and Erastus? Of this I suppose he says,
Wherefore when we could no longer forbear, we thought it \ Thess.
good to be leftat Athens alone. He sent away, it says, two of? ae
those who ministered tv him, both to announce his coming,

and to make them more eager. [But he himself tarried a

while in Asia.] Most of all does he pass his time in Asia;

and with reason: there, namely, was the tyranny of the
philosophers*. (Afterwards) also he came and disccursed to

them again. [And the sume time etc.] for indeed the super- v. 23.
stition was excessive. (a) Ye both see and hear, so palpable ν. 26.
was the result that was taking place—[that nol alone

at Ephesus, but almost throughout all .dsia,| this Paul

by persuading hath turned away, not by violence: this

is the way to persuade a city. Then, what touched them

they be no gods which are made

closely, that with

ij. e. In this. he prophesies (see
above on this verse): but in his purpose
of going to Jerusalem from Achaia, he
was disappointed, for he had to return
through Macedonia: ἢ προείλετο, i. 6.
this is the meaning of ἔθετο ἐν πνεύματι.
Mod. t. om. οὐκέτι ἐγχρονίσας, and adds:
‘‘ for this is the meaning of ἔθετο, and
such is the force of the expression.”’
Then: ‘“* But why he sends away T. and
Ε΄, the writerdoes not say: but it seems

to me that of this also he says, Ἔν
πνεύματι. Wherefore when &c.”—The
meaning is: ‘* He sends them away on
this occasion, as he did at Athens: viz,
because he could no longer forbear,
therefore he thought it good to be left
alone.”

Kk ἐκεῖ yap ἦν ἡ τυραννὶς (mod. t. ἡ
πολλὴ φατρία) τῶν φιλοσόφων. But
this seems to belong rather to Athens,

574 should have led men to lay it to heart.

Homit. hands. He overturns, says he, our craft: (e) From this

XLII

VD, Zk

ν. 28.

[3.]
v. 29.
v. 30.

v. 33.

work we have our wealth. [Hath persuaded.| How did
he persuade—he, a man of mean consideration? How prevail
over so great a force of habit? by doing what—by saying
what? It is not for a Paul (to effect this), itis not fer a man.
Even this is enough, that he said, They be no gods. Now if
the impiety (of the heathen religions) was so easy to detect,
it ought to have been condemned long ago: if it was strong,
it ought not to have been overthrown so quickly. (ὦ) For,
lest they should consider within themselves, (how strange)
that a human being should have such power as this, and if a
human being has power to effect such things, why then one
ought to be persuaded by that man, he adds: (f) not only ts
this our craft in danger to be set at nought, [but also, as if
forsooth alleging a greater consideration, [the tev:ple of the
great goddess Diana etc.] (c) whom all Asia and the world
worshippeth. (g) And when they heard, they were filled with
wrath, and shouted, Great is Diana of the Ephesians ! For
each city had its proper gods. (d) They thought to make
their voice a barrier against the Divine Spirit. Children
indeed, these Greeks! (ἢ) And their feeling was as if by
their voice they could reinstate the worship of her, and undo
what had taken place! [dnd the whole city etc.] See a
disorderly multitude! [And when Paul etc.] Paul then
wished to enter in that he might harangue them: for he
took his persecutions as occasions for teaching: but the
disciples suffered him not. Mark, how great forethought
we always find them taking for him. At the very first
they brought him out that they might not (in his person)
receive a mortal blow; and yet they had heard him say, J
must also see Rome. But it was providential that he
so predicts beforehand, that they might not be confounded
at theevent. But they would not that he should even suffer
any evil. And certain of the Asiarchs besought him that he
would not enter into the theatre. Knowing his eagerness, they
besought him: so much did all the believers love him.—[ And
they drew Alexander, etc.] This Alexander, why did he wish
to plead? Was he accused? No, butit was to find an oppor-

' Mod. t. inserts for connexion: to you, how hath he persuaded &c.”
“ And iffrom this work wealth accrues

The faithful are roused by trials. 575

tunity, and overturn the whole matter, and inflame™ the anger Acts
of the people. But when they knew that he was a Jew, all with pee
one voice about the space of two hours cried out, Great isv.34._
Diana of the Ephesians. Do you mark the inordinate rage?
Well, and with rebuke does the townclerk say, What manv. 35.
as there that knoweth not how that the city of the Ephe-
stans——(coming to the point) which they were frightened
about. Is it this", says he, that ye do not worship her?

And he does not say, That knoweth not Diana, but, owr
city, [that it always] worshipped her’. [Seeing then that v. 36.
these things cannot be spoken against.] Why then do ye
make a question about them, as if these things were not
plain? (ὦ) Then he quietly chides them, shewing that they

had come together without reason. And to do nothing
rashly, he says. Shewing that they had acted rashly.

(a) [For ye have brought hither, etc.| They wanted to v. 37.
make religion the pretext for what concerned their own
money-making: (c) and it was not right on account of
private charges to hold a public assembly. For he put them

to a non-plus, and left them not a word to say for them-
selves’, There being no cause, he says, for this concourse, v. 40.
for which (matter) we shall nots be able to give account.

See how prudently, how cleverly, the unbelievers (act). Thus

he extinguished their wrath.

so also is it easily extinguished.

For as it is easily kindled,

spoken, it says, he dismissed the assembly.
Seest thou how God permits trials, and by them stirs up
and awakens the disciples, and makes them more energetic ?

Then let us not sink down under trials: for He Himself

will also make the power, that

πὰ ἐκκαῦσαι. Erasm., ut et confutaret
totum et furorem populi extingueret.
Ben. subverteret. .. . eatingueret. But
ἐκκαῦσαι will not bear this sense, nor
does the context suggest it. Alex-
ander’s object, it is represented, was
to overthrow the preaching, and kindle
the rage of the people yet more,—Cat.
and Say. marg. ἑλκύσαι.

» Mod. t. ‘‘ As if he had said, Do
ye not worship her P

° Mod. t ‘‘ But, Our city, paying
court to them: θεραπεύων αὐτοὺς :”’ for
which the old text has, But, Your etty.
᾿Εθεράπευσιν αὐτήν. Which may mean,
Thus he, the town clerk, paid homage
to the city, by speaking of its honours.

And when he had thus v. 41.

we may be able to bear them.) Cor.

But θεραπεύετε αὐτὴν in the preceding
sentence requires the sense given in
the translation.

P Σφόδρα yap αὐτοὺς ἠλόγησεν καὶ
διηπόρησεν. Mod. t. Τούτῳ op. αὐτοὺς
διηπ., omitting, ἠλόγησεν, which, if not
corrupt, is here put in an unusual sense,

4 οὐ δυνησόμεθα old t., here and
above, as in the Alexandrine Ms. of the
N T (received by Griesbach) but here
with τῆς συστρ. τ. transposed. (If the
negative be retained, itis better to read
περὶ τῆς σ. τ. as in the leading autho-
rities of the text: so that this clause is
epexegetical to περὶ οὗ: for which,
namely, for this concourse.)

13.

576 In affliction the Word is precious.

Homit. Nothing so makes friends, and rivets them so firmly, as
SEM: affliction : nothing so fastens and compacts the souls of
believers: nothing is so seasonable for us teachers in order
that the things said by us may be heard. For the hearer
when he is in ease is listless and indolent, and seems to
suffer annoyance from the speaker: but when he is in
affliction and distress, he falls into a great longing for the
hearing. For when distressed in his soul, he seeks on all
sides to find comfort for his affliction: and the preaching
brings no small comfort. ‘“ What then,” you will say, “" of
the Jews? How was it that in consequence of their weak-
heartedness, they did not hear?” Why, they were Jews,
those ever weak and miserable creatures: and besides, the
affliction in their case was great, but we speak of affliction
in moderation. For observe: they expected to be freed
from the evils that encompassed them, and they fell into
numberless greater evils: now this is no common distress to
the soul. Afflictions cut us off from the sympathy we have
for the present world, as appears in this, that we wish for
death immediately, and cease to be loving of the body:
which very thing is the greatest part of wisdom, to have no
hankering, no ties to the present life. he soul which is
afflicted does not wish to be concerned about many things:
repose and stillness are all it desires, content for its part to
have done with the things present, even though there be no-
thing else to follow. As the body when wearied and distressed
does not wish to indulge in amours, or gormandizing, but
only to repose and lie down in quiet; so the soul, harassed" by
uumberless evils, is urgent to be at rest and quiet. The
soul which is at ease is (apt to be) fluttered, alarmed,
unsettled : whereas in this there is no vacuity, no running
to waste: and the one is more manly, the other more
childish; the one has more gravity, in the other more
levity. And as some light substance, when it falls upon
deep water, is tossed to and fro, just so is the soul when it
falls into great rejoicing. Moreover, that our greatest faults
arise out of overmuch pleasure, any one may see. Come,
if you will, let us represent to ourselves two houses, the one
where people are marrying, the other where they are mourn-
ing: let us enter in imagination into each: let us see whether

* ταραχθεῖσα B. The other Mss. ταριχευθεῖσα, which is unsuitable here.

House of mourning better than house of feasting. 577

is better than the other. Why, that of the mourner will be Acrs
found full of 'seriousness ; that of the marrying person, full oe
of indecency. For look, (here are) shameful words, unre-'@.Ao-—
strained laughter, more unrestrained motions, both dress 7?
and gait full of indecency, words fraught with mere nonsense

and foolery: in short, all is ridicule there, all ridiculous’.

I do not say the marriage is this; God forbid; but the
accompaniments of the marriage. Then nature is beside
itself in excess of riot. Instead of human beings, those
present become brute creatures, some neighing like horses,
others kicking like asses: such utter license, such dissolute
unrestraint: nothing serious, nothing noble: (it is) the devil’s
pomp, cymbals, and pipes, and songs teeming with forni-
cation and adultery. But not so in that house where there

is mourning; all is well-ordered there: such silence, such
repose, such composure; nothing disorderly, nothing ex-
travagant: and if any one does speak, every word he utters

is fraught with true philosophy: and then the wonderful
circumstance is, that at such times not men only, but even
servants and women speak like philosophers—for such is

the nature of sorrow—and while they seem to be consoling

the mourner, they in fact utter numberless truths full of
sound philosophy. Prayers are there to begin with, that the
affliction may stop there, and go no further: many a one
comforting the sufferer, and recitals without number of the
many who have the like cause for mourning. “ For
what is man?” (they ask) (and thereupon) a serious ex-
amination of our nature—“‘aye, then, what is man!” [4.]
(and upon this) an impeachment of the life (present) and

its worthlessness, a reminding (one another) of things to
come, of the Judgment. (So from both these scenes) each
returns home: from the wedding, yrieved, because he himself

is not in the enjoyment of the like good fortune; from the
mourning, light-hearted, because he has not himself under-
gone the like affliction, and having all his inward fever
quenched. But what will you? Shall we take for another
contrast the prisons and the theatres? For the one is a
place of suffering, the other of pleasure. Let us again
examine. In the former there is seriousness of mind;

" ὅλως οὐδὲν ἕτερον ἢ πάντα γέλως καὶ κατάγελως TH ἐκεῖ.

578 Better the prison than the theatre.

Homtt. for where there is sadness, there must needs be seriousness.
XPM He who aforetime was rich, and inflated with his own import-
ance, now will even suffer any common person to converse
with him, fear and sorrow, like some mightier fire, having
fallen on his soul, and softening down his harshness: then
he becomes humble, then of a sad countenance, then he
feels the changes of life, then he bears up manfully against
everything. But in a theatre all is the reverse of this—
laughter, ribaldry, devil’s pomp, dissoluteness, waste of time,
useless spending of days, planning for extravagant lust,
adultery made a study of, practical training to fornication,
schooling in intemperance, encouragement to filthiness,
matter for laughter, patterns for the practice of indecency.
Not so the prison: there you will find humbleness of
mind, exhortation, incentive to seriousness, contempt of
worldly things: (these) are all trodden under foot and
spurned, and fear stands over (the man there), as a school-
master over a child, controlling him to all his duties. But
if you will, let us examine in a different way‘. I should like
you to meet a man on his return from a theatre, and another
coming out of prison; and while you would see the soal
of the one fluttered, perturbed, actually tied and bound,
that of the other you would see enlarged, set free, buoyant
as on wings. For the one returns from the theatre, enfettered
by the sight of the women there, bearing about chains harder
than any iron, the scenes, the words, the gestures, that he
saw there. But the other on his return from the prison,
released from all (bonds), will no longer think that he suffers
any evil as comparing his own case with that of (those)
others. (To think) that he is not in bonds will make him
thankful ever after; he will despise human affairs, as seeing

so many rich men there in calamity, men (once) having
power to do many and great things, and now lying bound
there: and if he should suffer anything unjustly, he will
bear up against this also; for of this too there were many
examples there: he will μὲ led to reflect upon the Judgment

t C.,’AAN’ εἰ βούλει πάλιν πολλοὺς ᾿Αλλ᾽ εἰ B., πάλιν ἑτέρω - ἐξετ. τοὺς
ἐξετάσωμεν τόπους" Β.. ᾿Αλλὰ πάλιν εἰ αὐτοὺς τόπους. In the Translation we
βούλει ἑτέρους ἐξετ. oy A Mod. t. adopt ἑτέρως and omit τόπους.

Fulness of blood most liable to disease. 579

to come, and will shudder, seeing here* (in the earthly Acts
prison) how it will be there. For as it is with one here shit τ Ὁ
up in prison, so in that world also before the Judgment,
before the Day that is to come. Towards wife, children,
and servants, he will be more gentle. Not so he that comes
from the theatre: he will look upon bis wife with more
dislike, he will be peevish with his servants, bitter towards
his children, and savage towards all. Great are the evils
theatres cause to cities, great indeed, and we do not even
know that they are great. Shall we examine other scenes
of laughter also, I mean the feasts, with their parasites,
their flatterers, and abundance of luxury, and (compare
with them) places, where are the halt and blind? As
before, in the former is drunkenness, luxury, and dissolute-
ness, in the latter the reverse-——See also with regard to
the body, when it is hot-blooded, when it is in good case,
it undergoes the quickest change to sickness: not so, when
it has been kept low. Then let me make my meaning clearer
to you :—let there be a body having plenty of blood, plenty
of flesh, plump with good living: this body will be apt even
from any chance food to engender a fever, ifit be simply idle.
But let there be another, struggling rather with hunger and
hardship: this is not easily overcome, not easily wrestled
down by disease. Blood, though it may be healthy in us, does
often by its very quantity engender disease: but if it be
small in quantity, even though it be not healthy, it can be
easily worked off. So too in the case of the soul, that which
leads an easy luxurious life, has its impulses quickly swayed
to sin: for such a soul is next neighbour to folly, to plea-
sure, to vainglory also, and envy, and plottings, and slander-
ings. Behold this great city of ours, what a size it is!
Whence arise the evils? is it not from those who are rich? is
it not from those who are in enjoyment? Who are they that

"The text is corrupt: καὶ φρίξει trial, so will he in that world, &c.”
τοὺς tTémovs—perhaps it Should be τοὺς Mod. t. quite misrepresenting the
ἐκεῖ τόπους---ἐνταῦθα ὁρῶν: καθάπερ sense: ‘ For as he that is here shut up
γὰρ ἐνταῦθα ἐν δεσμωτηρίῳ τυγχάνων in prison is gentle towards all, so those
οὕτω κἀκεῖ πρὸ τῆς κρίσεως, mpd τῆς also before the Judgment, before the
μελλούσης ἡμέρας, sc. φρίξει. i.e. “just coming Day, will be more gentle,
as here, being shut up in prison he &c.”
looks forward with dread to the coming

Pp 2

ὅ80 Affliction is our schoolinaster.

Homtt.drag men before the tribunals ὁ Who, that dissipate proper-
“ties? Those who are wretched and outcasts, or those who
are inflated with consequence, and in enjoyment? It is not
possible that any evil can happen from a soul that is afflicted.
Rom. 5, Paul knew the gain of this: therefore he says, Tribulation
zs worketh patience, and patience experience, and experience
hope, and hope maketh not ashamed. Then let us not sink
in our afflictions, but in all things give thanks, that so we
may get great gain, that we may be well-pleasing to God, Who
permits afflictions. A great good is affliction: and we learn
this from our own children: for without affliction (a boy)
would learn nothing useful. But we, more than they, need
affliction. For if there, when the passions (as yet) are quiet,
(chastisement) benefits them, how much more us, especially
possessed as we are by so many! Nay, we behove rather to
have schoolmasters than they: since the faults of children
cannot be great, but ours are exceeding great. Our school-
master is affliction. Let us then not draw it down willingly
upon ourselves, but when it is come let us bear it bravely,
being, as it is, always the cause of nemberless good things ;
that so we may both obtain grace from God, and the good
things which are laid up for them that love Him, in Christ
Jesus our Lord, with Whom to the Father together with the
Holy Spirit be glory, might, honour, now and evermore,

world without end. Amen.

James
26:

HOMILY XLIII.

Acts xx. I.

And after the uproar was ceased, Paul called unto him the
disciples, and embraced them, and departed for to go into
Macedonia.

THERE was need of much comforting after that uproar.
Accordingly, having done this, he goes into Macedonia, and
then into Greece. For, it says, when he had gone over ν. 2. 8.
those parts, and had given them much exhortation, he came
into Greece, and there abode three months. And when
the Jews laid wait for him, as he was about to sail into
Syria, he purposed to return through Macedonia. Again
he is persecuted by the Jews, and goes into Macedonia.
And there accompanied him into Asia Sopater of Berea ;
and of the Thessalonians, Aristarchus and Secundus ; and
Gaius of Derbe, and Timotheus; and of Asia, Tychicus
and Trophimus. These going before tarried for us at Troas.
But how does he call Timothy a man of Thessalonica ? v. 4.5.
This is not his meaning, but, [Of Thessalonians, Aristarchus
and Secundus and Gaius: of Derbe, Timothy’, etc.] these,

a St. Chrysostom’s reading of v. 4.15. and Secundus and Gaius. In his

peculiar, but does not appear in the
vv. ll. of N. T. perhaps because the Edd.
of Chrys. conform it to the usual text,
which is, Θεσσαλ. δὲ, Ap. καὶ Sex. καὶ
Γάϊος Δερβαῖος καὶ Τιμόθεος, i. e. two
Thessalonians, and beside them Gazus
of Derbe, and Timothy, &c. But in the
preceding chapter, v. 29. a Gaius was
mentioned along with Aristarchus, and
both as Macedonians. Hence it seems
St. Chrys. read it with a stop after
Γάϊος, of Thessalonians, Aristarchus

remark, he seems to be giving a reason
for striking out καὶ before Τιμόθεος : viz.
‘« How does he call Timothy a Thessa-
lonian, (as a negligent reader might
suppose to be the case, viz. Of Thess.
Ayr. and Sec.,and Gaius Derbeus and
Timothy ?) He does not say this, [but,
of Thessalonians he mentions three, and
then, of Derbe, Timothy, cf. xvi. 1.
whereas Gaius was not of Derbe, but
of Macedonia, xix. 29.|’’ The note of
CEcumen. on the passage shews that

Homi.
ΤΠ]:

v. 6.

νυ. 8-12,

582 The Word more prized than necessary food.

he says, went before him to Troas, preparing the way for
him. And we sailed away from Philippi after the days of
unleavened bread, and came unto them to Troas in five
days; where we abode seven days. For it seems to me that
he made a point of keeping the feasts in the large cities.
From Philippi, where the affair of the prison had taken
place. This was his third coming into Macedonia, and it
is a high testimony that he bears to the Philippians, which
is the reason why he makes some stay there. And upon
the first day of the week, when the disciples came together
to break bread, Paul preached unto them, ready to depart
on the morrow; and continued his speech until midnight.
It. was then the (season between Easter and) Pentecost”.
See how everything was subordinate to the preaching. It
was also, it says, the Lord’s day. Not even during night-time
was he silent, nay he discoursed the rather then, because of
the stillness. Mark how he both made a long discourse,
and beyond the time of supper itself. But the Devil dis-
turbed the feast—not that he prevailed, however—by plung-
ing the hearer in sleep, and causing him to fall down. And,
it says, there were many lights in the upper chamber, where
they were gathered together. And there sut in a window a
certain young man named Hutychus, being fallen into a
deep sleep: and as Paul was long preaching, he sunk down
with sleep, and fell down from the third loft, and was
taken up dead. And Paul went down, and fellon him, and
embracing him, said, Trouble not yourselves ; for his life is
in him. When he therefore was come up again, and had
broken bread, and eaten, and talked a long while, even till
break of day, so he departed. And they brought the young
man alive, and were not a litile comforted. But observe,

AepBatos was supposed by some to be
a proper name: ‘ Of the rest, he tells
us what countries they were of: for
Timothy he is content with the name,
his personal character was distinction
enough, and besides he has already
told us where T. came from: viz, xvi. }.
But if Δερβαῖος here 15 ἃ noun of nation
and not a proper name, perhaps he has
here also mentioned his country.”

b Πεντηκοστὴ, meaning the whole of
the seven weeks. ‘The scope of the

remark is, Being met for celebration of
the Holy Eucharist, which followed
the Sermon, and the discourse being
lengthened out until midnight, they
were fasting all the time, (for the
Eucharist was taken fasting, see Hom,
Xxvii. in 1 Cor. p. 248. C.): so that,
though it was during the weeks after
Easter, when there was no fast, and
not only so, but the Lord’s Day more-
over, here was a fast protracted till
midnight.

That congregation αὐ Troas puts us to shame. 583

I pray you, the theatre, how crowded it was: and the
miracle, what it was. He was sitting in a window, at dead

of night. Such was their eagerness to hear him! Let τ

take shame to ourselves! “ Aye, but a Paul,” say you, “ was
discoursing then.” Yes, and Paul discourses now, or rather
not Paul, either then or now, but Christ, and yet none cares
to hear. No window in the case now, no importunity of
hunger, or sleep, and yet we do not care to hear: no
crowding in a narrow space here, nor any other such dis-
comfort. And the wonderful circumstance is, that though
he was a youth, he was not listless and indifferent; and
though (he felt himself) weighed down by sleep, he did not
go away’, nor yet fear the danger of falling down. It was
not from listlessness that he slumbered, but from necessity
of nature. But observe, I beseech you, so fervent was
their zeal, that they even assembled in a third loft: for they
had not a Church yet. Trouble not yourselves, he says.
He said not, “ He shall come to life again, for I will raise
him up:” but mark the unassuming way in which he
comforts them: for his life, says he, ts in him. When he
was come up again, and had broken bread, and eaten. This
thing cut short the discourse; it did no harm, however.
When he had eaten, it says, and discoursed a long while,
even till break of day, so he departed. Do you mark
the frugality of the supper? Do you observe how they
passed the whole night? Such were their meals, that
the hearers came away sober, and fit for hearing. But we,
in what do we differ from dogs? Do you mark what a
difference (between us and those men)? [And they brought
the young man alive,| and, it says, were not a liltle com-
forted, both because they received him back alive, and

AcTs
EXE
1—13.

because a miracle had been wrought. And we went before v. 13.

to ship, and sailed unto Thasos*, there intending to take in
' Paul: for so had he appointed, minding himself to go
afoot. We often find Paul parting from the disciples. For
behold again, he himself goes afoot: giving them the

© ove ἀπέστη, So as to lose the op- in Gen. init.
portunity of hearing, and forego the 4 Old t. instead of Ἄσσον has Θάσον, a
“breaking of bread,” which was to misreading which appears in some Mss.
follow the discourse. Comp. Hom. x. and Versions of the Acts: Cat., Νάσον-

584 Why Paul hastens to Jerusalem.

Homit.easier way, and himself choosing the more painful. He
XLIII.

———“ went afoot, both that he might arrange many matters, and
v.14-16. by way of training them to bear a parting from him’. And
when he had joined us at Thasos, having taken him on
board, we came 01} Mylilene; and having sailed thence on
the morrow, we came over against Chios—then they pass
the island—and on the neat day we touched at Samos, and
having stopped at Trogylium, on the following day we came to
Miletus. For Paul had determined to sail by Ephesus,
because he would not spend the time in Asia: for he hasted,
if ἐξ were possible for him, lo be at Jerusalem the day of
Pentecost. Why this haste? Not for the sake of the feast,
but of the multitude. At the same time, by this he con-
ciliated the Jews, as being one that did honour the feasts,
wishing to gain even his adversaries: at the same time also
he delivers the word’. Accordingly, see what great gain
accrued, from all being present. But that the interests of
the people of Ephesus might not be neglected on that
account, he managed for this in a different way. But let us
look over again what has been said.

1 (sic)

[2.]

Recapi- And having embraced them, it says, he departed for lo go
ee fee into Macedonia. By this again he refreshed? them, giving them
"ἀνεκτή- much consolation. And having exhorted the Macedonians.
oe with much discourse, he came into Greece. Observe how we
everywhere find him accomplishing all by means of preach-

ing, not by miracles. [And we sailed etc.] The writer con-
stantly shews him to us as hasting to get to Syria; and the
reason of it was the Church, and Jerusalem, but still he re-
strained his desire, so as to set all right in those parts alsos.

αὐτοῦ: but mod, t. ἅμα καὶ παιδεύων
αὐτοὺς μηδὲ χωρίζεσθαι αὐτοῦ. After

those who hated him. Then, ἅμα
καὶ τὸν λόγον καθίει. Mod. τ. ἅμα
ἔσπευδε τὸν λόγον καθεῖναι. Mr. Field

this, old t. has, ἀνήχθημέν, φησιν, εἰς
τὴν Θάσον, evidently confusing this
clause of ν. 13, with the first of v. 14.
then, εἶτα παρέχονται (for mapépx.)
τὴν νῆσον, followed by v. 15, 16. Mod.
t., v. 15. followed by ‘See, how Panl
being urgent, they put to sea, and Jose
no time, but παρέρχονται τὰς νήσου,
and v. 16.

f καὶ τοὺς ἐχθροὺς ἑλεῖν (F. ἐλεεῖν)
βουλόμενος, wishing by this means
to overcome (for their good) even

remarks on Hom. in 2 Cor. p. 553
B. where we have παραίνεσιν καθίησι,
that the much more usual expression
is, εἴς τι καθεῖναι, and adds: ‘* semel
tantum ap. Nostrum reperimus Adyov
καθεῖναι, viz. t. ix. p. 236. E.”—our
passage.

& ἀλλ᾽ ὕμως κατεῖχε τὸν πόθον καὶ
τὰ ἐκεῖ κατορθοῦν. The infinitive re-
quires βουλόμενος or the like: i. 6.
‘* though desirous to get to Jerusalem,
he restrained his desire, and made a

He is instant, in season, out of season, 585

And yet Troas is not alarge place: why then do they pass seven Acrs
days in it? Perhaps it was large as regarded the number of a
believers. And after he had passed seven days there, on the ὁ
following day he spent the night in teaching: so hard did v. 7-12.
he find it to tear himself away from them, and they from

him. And when we came together, it says, to break bread.

At the very time (of breaking bread) the discourse having
taken its commencement, + extended": as representing that

they were hungry, and it was not unseasonable: for the
principal object (which brought them together) was not
teaching, but they came together fo break bread; discourse
however having come up, he prolonged the teaching. See

how all partook also at Paul’s table. It seems to me, that

he discoursed while even sitting at table, teaching us to
consider all other things as subordinate to this. Picture to
yourselves, I beseech you, that house with its lights, with

its crowd, with Paul in the midst, discoursing, with even the
windows occupied by many: what a thing il was to see, and

to hear that trumpet, and behold that gracious countenance’!

But why did he discourse during night time? Since he was
about to depart, it says, and was to see them no more: though

this indeed he does not tell them, they being too weak

(to bear it), but he did tell it to the others. At the same

time too the miracle which took place would make them
evermore to remember that evening; so that the fall turned

out to the advantage of the teacher. Great was the delight

of the hearers, and even when interrupted it was the more
increased. That (young man) was to rebuke all that are
careless (of the word), he whose death was caused by
nothing else than this, that he wished to hear Paul. [ dnd wev. 13.
went before to ship, etc.] Wherefore does the writer say where

stay at Troas of seven days, wishing,
&e :” but B. gives the same sense by
reading κατορθῶν, Cat. κατώρθου. Mad.
t. οὕτως εἶχε τὸν πόθον καὶ τὰ ἐκεῖ
κατορθοῦν.

h Πρὸς αὐτὸν τὸν καιρὸν, ἀρχὴν ὁ
λόγος λαβὼν παρέτεινεν ὡς ἐνδεικνύμενος
πεινῆν. καὶ οὐκ ἦν ἄκαιρον. οὐ γὰρ
προηγουμένως εἰς διδασκαλίαν καθῆκεν.
Thisis evidently mutilated ; the verb to
ὁ λόγος is wanting: ὡς ἐνδειις. πεινῆν,
either ‘‘ making a display of,” or,

‘“hleading as excuse the being hungry,”
is unintelligible; so is οὐκ ἦν ἄκ. Mod.
t. attempts to make sense by reading:
‘¢ At the very time ᾧ ἐνεδείκνυτο πει-
viv, καὶ οὐκ ἦν ἄκαιρον, ἀρχὴν 6 λόγος
λαβὼν παρετάθη, ὥστε οὐ mpony.”

i Mod. t. “‘many occupying even
the windows, to hear that trumpet, and
see that gracious countenance. What
must the persons taught have been,
and how great the pleasure they must
have enjoyed !””

586 His care that the Ministry be not blamed :

Homit. they came, and where they went to? To shew in the first place

XLIII.

¥. 1G.

1Cor.9, more humble than all.

22.

2)Cor:
6, 4. 5.

that he was making the voyage more leisurely—and this upon
human grounds—and sailing past (some): also (for the same
reason he tells) where he made a stay, and what parts he sailed
past; (namely,) (hat he might not have to spend the time in
Asia. Since had he come there, he could not have sailed
by; he did not like to pain those who would have begged
him to remain. Jor he hasted, it says, if it were possible
for him to keep the day of Pentecost in Jerusalem: and (this)
was not possible (if he stayed). Observe, how he is also
moved like other men. For therefore it is that all this is
done, that we may not fancy that he was above human
nature: (therefore) you see him desiring (something), and
hasting, and in many instances not obtaining (his object) :
for those great and holy men were partakers of the same nature
with us; it was in the will and purpose that they differed, and
so it was that also they attracted upon themselves the great
grace they did. See, for instance, how many things they order

2 Cor.6, by an economy of theirown. That we give not offence to those

who wish (to take offence), and, That our ministry be not
blamed. Behold, both an irreproachable life and on the other
hand condescension. This is (indeed to be) called economy,
to the (very) summit and height (of 10). For he that went
beyond the commandments of Christ, was on the other hand
Iam made all things to all men, he
says, that I might gain all. He cast himself also upon
dangers, as he says in another place; In much patience, in
afflictions, in necessities, in distresses, in stripes, in im-
prisonments, And great was his love for Christ. For if

Κ Τοῦτο οἰκονομία λέγεται εἰς ἀκρότητα
καὶ εἰς ὕψος. ** This’—the blameless
Jife and therewith συγκατάβασις de-
scribed in 2 Cor. vi. 3 ff —‘‘ is what
one may indeed call Oiroyoufa—manag-
ing or dispensing things for the good of
others, so that they shall have what is
best for them in the best manner, with-
out shocking their prejudices. Οἶκον.,
in the moral sense of the word, implies
συγκατάβασις, letting oneself down to
the level of others for their good. (Hence
below, καὶ τὰ τῆς οἰκονομίας, καὶ (τὰ)
τοῦ ἀλήπτου βίου.) ‘Talk of ‘ eco-
nomy’—here you have it at its very

top and summit, in a degree not to be
surpassed.” Instead of ὕψος the con-
text seems to require ‘tthe lowest
depth.” Hence mod. t.7d εἰς ἀκρότητα
εἶναι καὶ ὕψους ἀρετῆς, καὶ ταπεινοφρο-
σύνης συγκαταβάσεως. Καὶ ἄκουε πῶς 6
brepBolywy...‘* the being at the sum-
mit both of loftiness of virtue and of
lowliness of condescension.”’ In the
next sentence St. Paul is described as
6 ὑπερβαίνων τὰ παραγγέλματα τοῦ Χρι-
στοῦ, namely, the precept that they
which preach the Gospel should live by
the Gospel, \ Cor. ix. 14.

his forbearance : above all, his love for Christ. 587

there be not this, all else is superfluous, both the economy Acts
(of condescending accommodation), and the irreproachable Pep
life, and the exposing himself to dangers. JWho is weak,9 Gor.
he says, and I am not weak? Who is offended, and I's 29-
burn not? These words let us imitate, and let us cast our- [3.]
selves upon dangers for our brethren’s sake. Whether it be
fire, or the sword, cast thyself on it, beloved, that thou
mayest rescue (him that is) thy member: cast thyself, be not
afraid. Thou art a disciple of Christ, Who laid down His
life for His brethren: a fellow-disciple with Paul, who chose
to suffer numberless ills for his enemies, for men that were
warring against him: be thou filled with zeal, imitate Moses.
He saw one suffering wrong, and avenged him; he despised
royal luxury, and for the sake of those who were afflicted he
became a fugitive, a wanderer, lonely and deserted; he
passed his days in a foreign land; and yet he blamed not
himself, nor said, “What is this? I despised royalty, with
all that honour and glory: I chose to avenge those who
were wronged, and God hath overlooked me: and not only
hath He not brought me back to my former honour, but
even forty years am I passing in a foreign land. Truly, hand-
somely' have I received my wages, have I not!” But nothing
of the kind did he say or think. So also do thou: be it that
thou suffer any evil for doing good, be it that (thon have to
wait) a long time, be not thou offended, be not discomposed:
God will of a surety give thee thy reward. ‘The more the
recompense is delayed, the more is the interest of it in-
creased. Let us have a soul apt to sympathise, let us have
a heart that knows how to feel with others in their sorrows:
no ‘unmerciful temper, no inhumanity. Though thou be! ὠμόν.
able to confer no relief, yet weep thou, groan, grieve over
what has happened: even this is not to no purpose. [If it
behoves us to feel for those who are justly punished by God,

1 Edd. καλῶς ye" od γὰρ τοὺς μισθοὺς kind, but would rather have repressed
ἀπέλαβον : asif itmeant,‘‘ Andwellthat such thoughts with the consideration,
it is so: for [ have not received my It is well: for I have not received my
wages— therefore the reward is yet to wages—they are yet to come.” But in
come: not as it is with those who fact here as elsewhere the Edd. over-
ἀπέχουσι τὸν μισθὸν αὐτῶν in this life, look the ironical interrogaticn od γάρ;
Mait. vi. 2 ff’ If this were the mean- see notes on pp. 47. 60. 65. 282. Read
ing,'the sentence would be out of place; καλῶς γε (ov ydp;) τοὺς μισθοὺς ἀπε-
it should be, ““ He said nothing of the λάβον (or, καλούς ye.)

588 Christians should shew all sympathy,

Homit. much more for those who suffer unjustly at the hands of

XLIII.
Micahl, : : :
Sor the house which was near her: they shall receive pain,

11,

Fzek.
16, 2.

men. (They of) Ainan®, it saith, came not forth to mourn

in return for that they built for derision. And again,
Ezekiel makes this an accusation against them, that they
did not grieve for (the afflicted). What sayest thou, O
Propbet? God punisheth, and shall I grieve for those that
He is punishing? Yea verily: for God Himself that
punisheth wisheth this: since neither does He Himself wish
to punish, nay, even Himself grieves when punishing. Then
be not thou glad at it. You will say, ‘If they are justly
punished, we ought not to grieve. Why, the thing we
ought to grieve for is this—that they were found worthy
of punishment. Say, when thou seest thy son undergoing
cautery or the knife, dost thou not grieve? and sayest thou not
to thyself, ‘What is this? It is for health this cutting, to
quicken his recovery ; it is for his deliverance, this burning’?
but for all that, when thou hearest him crying out, and not able
to bear the pain, thou grievest, and the hope of health being
restored is not enough to carry off the shock to nature. So
also in the case of these, though it be in order to their
health that they are punished, nevertheless let us shew a
brotherly feeling, a fatherly disposition. They are cuttings and
cauteries, the punishments sent by God: butit is for this we
ought to weep, that they were sick, that they needed such a
mode of cure. Ifit be for crowns that any suffer these things,
then grieve not; for instance, as Paul, as Peter suffered: but
when it is for punishment that one suffers justice, then weep,
then groan. Such was the part the prophets acted; thus

Ezek.9,one of them said, Ah! Lord, dost thou destroy the residue

of Israel? We see menslayers, wicked men, suffering punish-
ment, and we are distressed, and grieve for them. Let us
not be philosophical beyond measure: let us shew ourselves
pitiful, that we may be pitied; there is nothing equal to this
beautiful trait: nothing so marks to us the stamp of human
nature as the shewing pity, as the being kind to our
fellow-men. In fact, therefore do the laws consign to
public executioners the whole business of punishment :

>t =. γ΄ τ΄ ~
m Αἰνάν. Sav, marg., Savdy. LXX. Edd., Sevvadp. Hebr., Zaanan,

not rejoicing in the punishment of sinners. 589

having compelled the judge to punish so far as to pronounce Acts
the sentence, thereafter they call forth those to perform the ἔν τ
act itself. So true is it, that though it be justly done, it is
not the part of a! generous soul to inflict punishment, but it! φιλο-
requires another sort of person for this: since even Goa“?
punishes not by His own hand, but by means of the angels.
Are they then executioners, the angels? God forbid: I say
not this, but they are avenging powers. When Sodom was
destroyed, the whole was done by them as the instruments :
when the judgments in Egypt were inflicted, it was through
them. For, He sent, it says, evil angels among them. But Psalm
when there is need of saving, God does this by Himself: thus,’® >”
He sent the Son:—(0) but”, He that receiveth you, receiveth
Me, {and he that receiveth Me, receiveth Him that sent
Me.] (a) And again He saith, Then will I say unto the angels, Mat. 13,
Gather together them that do iniquity, and cast them into the ee
Jurnace. But concerning the just, notso, (6) And again, Bind v. 30.
him hand and foot, and cast him into outer darkness. naa
Observe how in that case’ His servants minister: but when Mat. 20,
the point is to do good, see Himself doing the good, Himself ἡ
calling: Come, ye blessed of My Father, inherit the Kingdom Mat.25,
prepared for you. When the matter is, to converse with ὁ"
Abraham, then Himself comes to him: when it is, to depart
to Sodom, He sends His servants, like a judge raising up
those who are to punish. Thou hast been faithful over a Mat.25
few things, I will make thee ruler over many things; I (will?!
make thee): but that other, not Himself, but His servants
bind. Knowing these things, let us not rejoice over those
who are suffering punishment, but even grieve: for these let
us mourn, for these let us weep, that for this also we may
receive a reward. But now, many rejoice even over those
who suffer evil unjustly. But not so, we: let us shew all
sympathy: that we also may have mercy from God vouch-
safed us, through the grace and mercy of His only-begotten
Son, with Whom to the Father and the Holy Ghost together
be glory, might, honour, now and ever, world without end.
Amen.

n This clause is evidently misplaced, of all God’s saving acts, the mission of

and moreover requires to be completed. the Son: for he that receiveth Him re-
The meaning may be: ‘Soin the highest ceiveth the Father.”

BL On MW, Gaby s

AcTsS xx. 17—21.

And from Miletus he sent to Ephesus, and called the elders of
the- Church. And when they were come to him, he said
unto them, Ye know, from the first day that I came into
Asia, after what manner I have been with you at all
seasons, serving the Lord with all humility of mind, and
with many tears, and temptations, which befell me by the
lying in wait of the Jews: and how I kept back nothing
that was profitable unto you, but have shewed you, and have
taught you publicly, and from house to house, testifying
both to the Jews, and also to the Greeks, repentance toward
God, and faith toward our Lord Jesus Christ.

SEE him, hasting to sail by, and yet not overlooking them,
but taking order for all. Having sent for the rulers, through
those he discourses to them (the Ephesians): but it is
worthy of admiration, how finding himself under a necessity

ace of saying certain great things about himself, he 'tries to make
τα με- the least he can of it. [Ye know.] For just as Samuel, when
τριάβειν about to deliver up the government to Saul, says in their
1Sam. presence, Have I taken aught of your hands? Ye are
12, 3. δ. wtinesses, and God also; (so Paul here). David also, when
1 Sam, disbelieved, says, J wus with the flock keeping my father’s
17,34. sheep: and when the bear came, I scared her away with
35. : ς .

ἀπεσό- my hands: and Paul himself too says to the Corinthians,
Bow. 7 am become a fool; ye have compelled me. Nay, God
2 Cor. Himself also does the same, not speaking of Himself upon
’ any and every occasion, but only when He is disbelieved,

Self-praise, yet with all humility. 591

then He brings up His benefits. Accordingly, see what Acrs
Paul does here: first he adduces their own testimony ae
that you may not imagine his words to be mere boast- ~
ing, he calls the hearers themselves as witnesses of the
things he says, since he was not likely to speak lies in
their presence. This is the excellence of a teacher, to
have for witnesses of his merits those who are his disciples.
And what is wonderful, Not for one day nor for two, says
he, have I continued doing this. He wishes to cheer them
for the future, that they may bravely bear all things, both
the parting from him, and the trials about to take place—just
as it was in the case ef Moses and Joshua. And see how
he begins: How I have been with you the whole time,
serving the Lord with all humility of mind. Observe, what
most becomes rulers: hating pride, says (Moses): which Exod.
(qualification) is especially in point for rulers, because to ee
them there is (almost) a necessity of becoming arrogant.
This (humility) is the groundwork of all that is good, as in

fact Christ saith*, Blessed are the poor in spirit. And Meat
(here) not simply, wth humility of mind, but, with all”
humility. For there are many kinds of humility, in word

and in action, towards rulers, and towards the ruled. Will

you that I mention to you some kinds of humility? There

are some who are lowly towards those who are lowly, and

high towards the high: this is not the character of humility’.

Some then are such. Then, that he may not seem to be
arrogant, he lays a foundation beforehand, removing that sus-
picion: For, “if, says he, 1 have acted with all humility of
mind, it isnot fromarrogance that I say the things I say.” Then

for his gentleness, ever with much condescension making

them his fellows, With you, he says, have I been serving the
Lord; he makes the good works common to them with
himself: none of it his own peculiar. “ What?!” (you will

say) “why, against God could he possibly bear himself
arrogantly ὃ" And yet there are many who do bear them-

21.

aj, 6. putting this foremost of the
Beatitudes.

according to the occasion both the
lowly and the high bearing: which

b Something more ought to follow,
but the report is imperfect. Mod. t.
‘© Others again there are who are
not such as these, but who in
the case of both characters preserve

thing indeed above all is characteristic
of humility. Since then he is about to
teach them such things, lest he should
seem to be arrogant, &c.’’

592 He kept back nothing that was profitable.

Homit.selves arrogantly against God: but this man not even against

XLIV.

Acts 5,
41.
Col. 1,
2 Cor.
4,17.

1 wetpi-
ΓΕ
ἀζων.

Deut. 4,
26.

his own disciples. This is the merit of a teacher, by his own
achievements of virtue to form the character of his disciples.
Then for his fortitude, upon which also he is very concise.
With many tears, he says, and temptations, which befell
me by the lying in wait of the Jews. Do you see that he
grieves at their doings? But here too he seems to shew how
sympathizing he was: for he suffered for those who were going
to perdition, for the doers themselves: what was done to
himself, he even rejoiced at it; for he belonged to that band
which rejoiced that they were counted worthy to suffer
shame for that Name: and again he says, Now I rejoice
in my sufferings for you: and again, For our light affliction,
which is but for tke moment, worketh for us a far more
exceeding and eternal weight of glory. These things, how-
ever, he says, by’ way of making the least of his merits.
But here he shews his fortitude, not so much of daring, as
of enduring: “I,” says he, “have been evil entreated,
but it was with you: and, what is indeed the grievous
part of the business, at the hands of Jews.” Observe, he
puts here both love and fortitude. Mark, here, I pray you,
a character of teaching: I kept back nothing, he says,
ungrudging fulness, unshrinking promptness—of what was
profitable unto you: because there were things which they
did not need to learn, Foras the hiding some things would
have been like grudging, so the saying all things would be
folly. This is why he adds, that was profitable unto you.
[But have shewed you, and have taught you:] have
not only said, but also taught: not doing this either as a
mere matter of form. For that this is what he means,
observe what he says: publicly, and from house to house:
thereby representing the exceeding toil, the great earnest-
ness and endurance. Both Jews, and Grecks. Not (address-
ing myself) to you alone. [ Testifying :| here, the boldness
of speech: and that, even though we do no good, yet we
must speak: for‘ this is the meaning of “ testifying,” when we
speak to those who do not pay attention: and so the word
διαμαρτύρασθαι is for the most part used. J call heaven and

His readiness to suffer and to die for Christ. 593

earth to witness, διαμαρτύρομαι, Moses says: and now Paul Acrs
himself, Διαμαρτυρόμενος both to Jews and Greeks repent 99°54.
ance toward God. What testifiest thou? That they should [9,]
be careful about their manner of life: that they should
repent, and draw near to God. [Both to Jews and Greeks|—
for neither did the Jews know Him—both® by reason of their
works, [he says, repentance towards God,] and, by reason
that they knew not the Son, [he adds], and faith in the Lord
Jesus. To what end, then, sayest thou these things? to what
end dost thou put them in mind of them? What has come
of it? hast thou anything to lay to their charge? Having
first alarmed their feelings, then he adds, And now, behold, v.22-24.
I go bound in the Spirit unto Jerusalem, not knowing the
things that shall befall me there: save that the Holy

Ghost witnesseth in every city, saying that bonds and
afflictions abide me. But none of these things move me,
neither count I my life dear unto myself, so that I might
Jjinish my course with joy, and the ministry, which I have
recewwed of the Lord Jesus, to testify the Gospel of the grace
of God. Wherefore says he this? By way of preparing
them to be always ready to meet dangers, whether seen or
unseen, and in all.things to obey the Spirit. He shews that
it is for great objecis that he is led away from them. Save
that the Holy Ghost, he says, in every city witnesseth to me,
saying—to shew that he departs willingly ; that! you may1See
not imagine it any bond or necessity, [when he says, bound ΤΠ ΕΥ
in the Spirit]—that in every city [bonds and afflictions p. 604.
await me}. ‘Then also he adds this, Z count not my life
dear, until I shall have fulfilled my course and the
ministry, which I received of the Lord Jesus. Until I shall
have finished my course, says he, with joy. Do you mark
how (clearly) these were the words not of one lamenting,
but of 'one who forbore to make the most (of his troubles), 1 μετριά-
of one who would instruct those (whom he addressed), and (070s
sympathise with them in the things which were befalling

ἃ Old t. διά τε τὰ ἔργα, διά τε τὸν which requires to be inserted as in the
Ὑἱὸν ἀγνοεῖν" καὶ πίστιν τὴν εἰς τὸν K. Translation. Mod. t. ‘‘both because
Ἴ. as if allthis were Β814 ἴῃ explanation they were ignorant of the Son, and
of the preceding Οὐδὲ γὰρ Ἰουδαῖοι ἤδε- because of their works, and their not

σαν αὐτόν. But δία reta@pyaexplains having faith in the Lord Jesus.”
the clause τὴν εἰς τὸν Θεὸν μετάνοιαν,

HomIL.

XLIV.

594 ‘* Pure from the blood of all men.”

He says not, “I grieve indeed‘, but one must needs bear
it:” but, [says he, of none of these things do I make
account,| neither [do I have, i. 6.1] account [my life dear to
me]. Why this again? not to extol himself, but to teach
them, as by the former words, humility, so by these, fortitude
and boldness: [J have it not precious,] i.e. “I love it not
before this: I account it more precious to finish my course,
to testify.” And he says not, ‘‘to preach,” “to teach”—

' διαμαρ- but what says he? to! testify—the Gospel of the grace of

τύρασθαι

3 φορτι-
κώτερον

v. 25.

3 read
διὸ wapT.
for δια-
μαρτ.

v. 26.

4 ἐπιτρί-
Bev

Ve Die

v. 28.

ὅ or,
bishops
6 see
note g.

God. He is about to say something more uncomfortable’,
namely, “Iam pure from the blood of all men, (because on
my part) there is nothing lacking:” he is about to lay
upon them the whole weight and burden: so he first
mollifies their feelings by saying, And now behold I know
that ye shall see my face no more. ‘he consolation‘ is two-
fold: both that my face ye shall see no more, for in heart I
am with you: and that it was not they alone (who should
see him no more): for, ye shall see my face no more,’ ye all,
among whom I have gone about preaching the Kingdom.
So that he may well (say), Wherefore 31 take you to record,—
seeing I shall be with you no more—that [am pure from the
blood of all men. Do you mark how he terrifiesthem, and
troubled and afflicted as their souls are, how ‘hard he rubs
them? But it was necessary. For I have not shunned, he
says, fo declare unto you all the counsel of God. Why then,
he who does not speas, has blood to answer for: that is, mur-
der! Nothing could be more terrifying than this. He shews
that they also, if they do it not, have blood to answer for.
So, whereas he seems to be justifying himself, in fact he is
terrifying them. Take heed therefore unto yourselves, and
lo all the flock, over the which the Holy Ghost hath made
you *overseers, to feed the Church of ® God, which He hath
purchased with His own blood. Do you mark? he enjoins

e Mss. Cat. and Edd. ἀλγῶμεν “let
us grieve:” but Savile, ἀλγῶ μέν. The
next clause ἀλλ᾽ οὐδὲ ἡγοῦμαι, or, ἀλλ᾽
οὐδὲ, Ἡγοῦμαι, requires something to
make sense of it, as in the Translation.

Γ Διπλῇ ἣ παραμυθία. The meaning
is, “1 was his face that they would
see no more: he chooses that expression
by way of softening matters, implying

that ἐγ) spirit he would be present; and
again, al/ ye, not they only, so that the
grief was not peculiar to them:” but
this being rather obscure, A. substi-
tutes ἀθυμία, and mod. t. Διπλῇ ἡ λύπη,
i.e. ‘the dejection (or, the sorrow)
was twofold, both the being fo see his
face no more, and the, All of them.”

The Church is precious, bought with blood. 595

them two things. Neither success in bringing others right Acts
of itself is any gain—for, I fear, he says, lest by any means, 95 ~3}.
when I have preached to others, I myself should be a cast-\ Cor.
away; nor the being diligent for oneself alone. For such area
one is selfish, and seeks his own good only, and is like to

him who buried his talent. [Take heed to yourselevs:| this

he says, not because our own salvation is more precious

than that of the flock, but because, when we take heed to
ourselves, then the flock also is a gainer. Jn which the
Holy Ghost hath made you overseers, to feed the Church of

God. See, it is from the Spirit ye have your ordination.

This is one constraint: [then] he says, To feed the Church of

the Lorde. Lo! another obligation: the Church is the
Lord’s. Anda third: which He hath purchased with His

own blood. It shews* how precious the concern is; that

the peril is about no small matters, seeing that even His own
blood He spared not. He indeed, that He might reconcile
those who were enemies, poured out even His blood: but
thou, even when they are become thy friends, art not able

to retain them. For I know this, that after my departing v. 29.
shall grievous wolves enter in among you, not sparing the
Jjlock. Again he! engages them from another quarter, from! ἐπι-
the things which should come after: as when he says, We erases!
wrestle not against flesh and blood. After my departing, 12.
he says, grievous wolves shall enter in among you; two-

fold the evil, both that he himself would not be present,

and that others would assail them. ‘Then why depart, if

thou knowest this beforehand?” The Spirit draws me, he [3.]
says. Both wolves, and grievous, not sparing the flock;

and what is worse, even from among your own selves: the
grievous thing (this), when the war is moreover an intestine

war. ‘The matter is exceeding serious, for it is the Church [of

the Lord]: great the peril, for with blood He redeemed it:
mighty the war, and twofold. Also of your own selves vy. 30.
shall men arise, speaking perverse things, to draw away
disciples after them. ‘“ How then? what comfort shall

& Hence it appears that St. Chrys. h δείκνυσι τίμιον τὸ πρᾶγμα, ὅτι.
reads Κυρίου not @covinthistext,though Mod, t. πολὺ δείκν. δι’ ὧν εἶπε τίμιον τὸ
in the citatlon the Scribes give it mp. So Edd. ‘Multum ostendit dum
according to the other reading, Θεοῦ. dicit pretiosam rem.’ Ben.

Qq2

Homtt.

eevee
τυ ΞῚ ΣΕ,

συνε-
ὀτη-
σεν

Recapi-
tulation.
V. 22.23.

v. 24,

. pain, that he may not overwhelm their minds.

596 EMis work, a course for a prize, a ministry for service.

there be?” Therefore watch, and remember, that by the
space of three years I ceased not to warn every one night
and day with tears. See how many strong expressions
are here: with tears, and night and day, and every one.
For it was not that if he saw many’, then he came in (to the
work), but even were it for a single soul, he was capable of
doing everything (for that one soul). So it was, in fact, that
he! compacted them together (so firmly as he did). “ Enough
done on my part: three years have I remained : they had
establishing enough, he says; enough of rooting. With
tears, he says. Seest thou that the tears were on this
account? The bad man grieves not: grieve thou: perhaps
he will grieve also. As, when the sick man sees his
physician partaking of food, he also is incited to do the
same: so likewise here, when he sees thee weeping, he is
softened: he will be a good and } great man“.

Not knowing, he says, the things that shall befall me.
Then is this why thou departest? By no means; on the
contrary, ([ know that) bonds and afflictions await me. That
(there are) trials, I know, but of what kind, I know not:
which was more grievous. [But none of these things move
me:]| for do not suppose that I say these things as lamenting
them: for I hold not my own life dear. It is to raise up
their minds that he says all this, and to persuade them not
only not to flee, but also to bear nobly. Therefore
it is that he calls it a course and a ministry, on the one
hand, shewing it to be glorious from its being a race, on
the other, shewing what was due from it, as being a
ministry. J am a minister: nothing more. Having com-
forted them, that they might not grieve that he was so evil
entreated, and having told them that he endured those
things eth joy, and having shewn the fruits of them, then
(and not before) he brings in that which would give them
[ And! now

i Οὐ γὰρ εἰ πολλοὺς εἶδετότε ἐφείσατο
(mod. ἐφείδετο). Non enim si multos
vidisset, eis pepercisset, Ben. But
Cat. has preserved the true reading,
ἐφίστατο.

Κ᾿ Ἔσται χρηστὸς καὶ μέγας ἀνήρ.
The second epithet being evidently

unsuitable, mod. t. gives, χρηστὸς ἀνὴρ
καὶ πρᾶος γενήσεται. But perhaps χ-
ἀ. καὶ μ. belongs to the next sentence,
as an exclamation on v. 22. ‘‘ A good
and great man!” and for μαλάσσεται"
ἔσται we may read μαλαχθήσεται.

1 Old text: ἵνα μὴ καταχώσῃ αὐτῶν

Aim of all heretics, to draw disciples after them.

behold ete.

597

Wherefore I take you to record, that I am Acrs
pure from the blood of all men, because I have not shrunk yo 31.

from| declaring unto you the whole counsel of God:
* * * that (counsel) which concerns the present matter.

[For I know this, etc. ]

What then, some one might say, vy. 29.

“thinkest thou thyself so great? if thou shouldest depart,
are we to die ?” I say not this, he replies, that my absence

causeth this: but what?

That there shall rise up against

you certain of another sort: he says not, “because of
my departing,” but after my departing: that is, after his
going on his journey.—And yet this thing has happened

already: much more (then will it happen) hereafter.
we have the cause, to draw away disciples after them.v. 30.

Then

That there are heresies, this is the cause, and no other than

this.

Then comes also consolation.

But if He purchased

it «ith His own blood, He will assuredly stand forward in

its defence.
with tears.

Night and day, he says, I ceased not to warny. 31.
This might well be said in our case also: and

though the speech seems to refer peculiarly to the teachers,

it 1s common also to the disciples.

For what, though I

speak and exhort and weep night and day, while the disciple

obeys not? Therefore™ it is that he says, 7 take you tov.26.27.

record: since also himself

says, 7 am pure from the

blood of all men; for I have not shunned to declare unto

you.

Why then, this only is to be a teacher, to declare,

to preach, to instruct, shrink from nothing, to exhort night
and day: but if, while one is doing all this, nothing

τὴν διάνοιαν, followed by the latter
part of v. 27. Tod ἀναγγεῖλαι ὑμῖν
x.T.A. But the connexion may also
he, ‘* I have not shrunk—of course in
due order and proportion’’ (or some-
thing of that kind) ‘‘ that he may not
overwhelm their minds, from declaring
ete.” It might seem, however, from
the comment which follows, viz. τὴν περὶ
τοῦ παρόντος πράγματος, that Cirys,
is here proposing an interpretation of
v. 27. different from what was implied
in the first exposition, p.594, and from
that of ν. 20: i. 6. “ painful as it is, I
have not shrunk from announcing to
you all the counsel of God, to wit, as
touching the present matter, my sepa-
tation from you, so that ye shall see my
face no more.” But this being very

unsatisfactory, it is better to take the
connexion thus: Nor does he now
shrink from declaring to them the whole
counsel of God concerning the coming
events, and their duty and responsi-
bility therein. (We have therefore
placed the mark of an hiatus before this
clause.)—Mod. t. substitutes, ‘* But
what is this (that he adds), A/so of your
own selves shall men arise, speaking
perverse things? What then, &c.”

m The text is evidently confused or
defective here. Mod. t. ‘‘ For that none
may fancy it plea enough for his justifi-
cation, that he is a disciple while yet he
does not yield, therefore having said, ἢ
take you to record, he adds, for I have
not shunned, &c,”

ΗΟΜΤΙ..

XLIV.

v. 96.

Deut. 3,

26.

598 The pastor's love for the souls of his people.

comes of it, ye know what remains. Then we have
another justification: Zam pure from the blood of all men.
Think not that these words are spoken to us only: for
indeed this speech is addressed to you also, that ye should
attend to the things spoken, that ye should not start away
from the hearing. What can I do? Lo! each day I rend
myself with crying out, “ Depart from the theatres:” and
many laugh at us: “ Desist from swearing, from covetous-
ness:” numberless are our exhortations, and there is none
to hear us. But I do not discourse during night? Fain
would I do this also in the night time, and at your tables, if
it were possible that one could be divided into ten thousand
pieces, so as to be present with you and discourse. But if
once in the week we call to you, and ye shrink back, and
some of you do not even come here, and you that do come,
depart having received no profit,—what shall we do? Many
I know even sneer at us, that we are for ever discoursing about
the same things: so wearisome are we become to you by very
satiety. But for this not we are to blame, but the hearers
may thank themselves. For he indeed who is making good
progress, rejoices to hear the same things always; it seems
to be his praises that he hears spoken: but he who does not
wish to get on, seems even to be annoyed, and though he
hear the same thing but twice, it seems to him that he is
hearing it often.

I am pure, he says, from the blood of all men. This was
fit and proper for Paul to say, but we dare not say it, con-
scious as we are of numberless faults. Wherefore for him the
ever vigilant, ever at hand, the man enduring all things for the
sake of the salvation of his disciples, it was fit and proper to
say this: but we must say that of Moses, The Lord was
wroth with me for your sakes, because ye lead us also into
many sins. For when we are dispirited at seeing you
making no progress, is not the greater part of our strength
struck down? For what, I ask you, has been done? Lo!
by the grace of God we also have now passed the space of
three years", not indeed night and day exhorting you, but

» St. Chrysostom succeeded Necta- vi. 2.—From the following passage it
rius in the Archbishopric of Constan- appears that these Homm. though

tinople, 26th Feb. Coss. Honorius IV. begunafter Easter, perhaps of A.D.400,
and Eutychianus A.D. 398. Socrat. extended over a considerable period of

| Their loss, a grief, though he be innocent. 599

doing this, often every third day, or every seventh. What ages
more has come of it? We accuse, we rebuke, we weep, we 17—31.
are in anguish, although not openly, yet in heart. But those
(inward) tears are far more bitter than these (outward ones):
for these indeed bring a kind of relief to the feelings of the
sorrowful, whereas those aggravate it, and bind it fast.
Since when there is any cause of grief, and one cannot give
vent to the sorrow, lest he should seem to be vainglorious,
think what he suffers!’ Were it not that people would tax
me with excessive love of display, you would see me each
day shedding fountains of tears: but to those my chamber
is witness, and my hours of solitude. For believe me
I have (at times) despaired of my own salvation, but.
from my mourning on your account, I have not even leisure
to bemoan my own evils: so entirely are ye all in all to me.
And whether I perceive you to be advancing, then, for very
delight, I am not sensible of my own evils: or whether I see
you not advancing, such is my grief, I again dismiss my
own cares from my thoughts: brightening up on account of
your good things, though I myself have evils without number,
and saddened on account of your painful things, though my
own successes were without number. For what hope is
there for the teacher, when his flock is destroyed? What kind
of life, what kind of expectation is there for him? With
what sort of confidence will he stand up before God? what
will he say? For grant that he has nothing laid to his
charge, has no punishment to suffer, but is pure from the
blood of all men: yet even so will he suffer a grief incurable:
since fathers also, though they be not liable to be called to
account for their children’s sins, nevertheless have grief and

vexation.

time, not being preached every day.—
Below, mod. t. spoils the sense by alter-
ing πικρότερα into κουφότερα.

ο Mod.t.insertsa φησίν, and makes the
sentence interrogative. ‘‘ And does this,
youwillsay,profit themnothingnor shield
them, that they watch for our souls ὃ
But then they watch as they that must
give an account: and to some indeed
this seems to be terrible.” The mean-
ing in general seems to be: ‘If they
perish, yet surely you can comfort
yourself with the thought, that you at

least are pure from their blood. No,
this thought avails nothing to ward off
(that sorrow). ‘‘ Because they watch
&c.’’—this seems a fearful thing. But
if you be lost, itis not the thought of my
accountability that gives me most con-
cern—it is the thought of your perish-
ing. Oh! that I might in the last day
find you saved though not through me,
yea, though I myself thereafter were
called to account as not haying done
my part by you!”

And this profits them nothing’, nor! shields! προί-

σταται

Homi..
XLV.

Heb. 13,

2 Cor. if
2; 6, 12.
2 Cor. 6,
13.

1 λύμης,
al.Adwns
Gal. 4,
15.

600 He loves them and is beloved:

them. For it is they that watch for our souls, as those
that must give account. This seems to be a fearful thing:
to me this gives no concern after your destruction. For
whether I give account, or not, it is no profit to me. Might
it be, that ye were saved, and I to give account because of
you: ye saved, and I charged with not having fulfilled my
part! For my anxiety is not that you should be saved
through me as the means, but only that you should be saved,
no matter by what person as the instrument. Ye know not
the pangs of spiritual childbirth, how overpowering they
are ; how he who is in travail with this birth, would rather
be cut into ten thousand pieces, than see one of those to
whom he has given birth perishing and undone. Whence
shall we persuade you? By no other argument indeed, but
by what has been done, in all that regards you we shall clear
ourselves’. We too shall be able to say, that in nothing
have we shrunk (from declaring to you the whole truth) :
nevertheless we grieve: and that we do grieve, is manifest
from the numberless plans we lay and contrivances we
devise. And yet we might say to ourselves, What matters
it to me? 1 have done my part, J am pure from (their)
blood: but this is not enough for comfort. If we could
tear open our heart, and shew it to you, ye would see
with what largeness it holds (you) within it, both women
and children and men; for such is the power of love, that
it makes the soul more spacious than the heaven. Receive
us, says (Paul): we have wronged no man, ye are not strait-
ened in us. He had all Corinth in his heart, and says,
Ye are not straitened: be ye also enlarged; but I myself
could not say this, for I well know, that ye both love me and
receive me. But what is the profit either from my love or
from yours, when the things pertaining to God thrive not in
us? It is a ground for greater sorrow, an occasion of worse
‘mischief. I have nothing to lay to your charge: for I bear
you record, that, if it had been possible, ye would have

P Ἑτέρωθεν μὲν οὐδαμόθεν, ἀπὸ δὲ τῶν
γενομένων (meaning perhaps, ““ From
what has been done by us in our
ministry: we will endeavour to per-
suade you by reminding you of all our
eare and pains for your salvation’’:) τὰ

καθ᾽ ὑμᾶς πάντα ἀπολυσόμεθα. ᾿Απο-
λύεσθαι (ἐγκλήματα), is frequent in
Chrys., often confused with ἀπολούεσθαι
and ἀποδύεσθαι. See Mr. Field’s Index
and Annotat. in Hom. Matth.

but the great thing is, to love Christ. 601

plucked out your own eyes, and have given them to me, Acts
We yearn not only to give you the Gospel, but also our own wee
souls. We are loved, and we love (you): but this is not the ee
question. But let us love Christ, for the first commandment fat.22,
is, Thou shalt love the Lord thy God: and the second is like 37—39.
unto it, And thy neighbour as thyself. We have the second,

we need the first: need the first, exceedingly, both I and

you. We have it, but not as we ought. Let us love Him:

ye know how great a reward it laid up for them that love
Christ: let us love Him with fervour of soul, that, enjoying

His good will, we may escape the stormy waves of this
present life, and be found worthy to obtain the good things
promised to them that love Him, through the grace and
mercy of His only-begotten Son, with Whom to the Father
together with the Holy Ghost be glory, might, honour, now

and ever, world without end. Amen.

ν. 29.

v. 33.

v.34.35.

HOMILY XLV.

ACTS χα. 90.

And now, brethren, I commend you to God, and to the word
of His grace, which is able to build you up, and to give you
an inheritance among all them which are sanctified.

Wuat he does when writing in an Epistle, this he does
also when speaking in council: from exhorting, he ends
with prayer: for since he had much alarmed them by
saying, Grievous wolves shall enter in among you, therefore,
not to overpower them, and make them lose all self-possession,
observe the consolation (he gives). And now, he says, as
always, J commend you, brethren, to God, and to the word
of His grace: that is, to His grace: it is grace that saveth.
He constantly puts them in mind of grace, to make them
more earnest as being debtors, and to persuade them to
have confidence. Which is able to build you up. He does
not say, to build, but, to build up, shewing that they had
(already) been built. Then he puts them in mind of the
hope to come; to give you an inheritance, he says, among
all them which are sanctified. Then exhortation again: I
have coveted no man’s silver, or gold, or apparel. He takes
away that which is the root of evils, the love of money.
Silver, or gold, he says. He says not, I have not taken,
but, not even coveled. No great thing this, but what follows
after is great. Yea, ye yourselves know, that these hands
have ministered unto my necessilies, and to them that were
with me. I have shewed you all things, how that so labour-

The Apostle with his weeping disciples. 603

ing ye ought to support the weak. Observe him working Acts
with his hands, and not simply that, but labouring at it. ἡ ἘΣ
These hands have ministered unto my necessities, and to ae
them that were with me: so as to put them to shame. And

see how worthily of them. For he says not, Ye ought to

shew yourselves superior to money, but what? to support

the weak—not all indiscriminately—and to hear the word of

the Lord which He spake, It is more blessed to give than to
receive. For lest any one should think that it was spoken

with reference to them, and that he gave himself for an
ensample, as he elsewhere says, giving an ensample to you, Phil. 3,
he added the declaration of Christ, Who said, It is more!”
blessed to give than to receive. He prayed over them while
exhorting them: he shews it both by action,—And when he v- 36.
had thus spoken, he kneeled down, and prayed with them
all,—he did not simply pray, but with much feeling!: great eae
was the consolation—and by his saying, Z commend you

to the Lord. And they all wept sore, and fell on Paul's v.37.38.
neck, and kissed him, sorrowing most of all for the words
which he spake, that they should see his face no more. He

had said, that grievous wolves should enter in; had said, J am

pure from the blood of allmen: and yet the thing that grieved

them most of all was this, that they should see him no more:

since indeed it was this that made the war grievous. And

they accompanied them, it says, unto the ship. And it came Acts 21,
to pass, that after we had torn ourselves from them—so much
did they love him, such was their affection towards him—

and had launched, we came with a straight course unto
Coos, and the day following unto Rhodes, and from thence

unto Patara: and finding a ship sailing over unto Phenicia,

we went aboard, and set forth. Now when we had discovered
Cyprus, we left it on the left hand, and sailed into Syria,

and landed at Tyre: he came to Lycia, and having left
Cyprus, he sailed down to Tyre—for there the ship was to
unlade her burden. And finding disciples, we tarried there v. 4.
seven days: who said to Paul through the Spirit, that he
should not go up to Jerusalem. ‘They too prophesy of the
afflictions. It is so ordered that they should be spoken by

them also, that none might imagine that Paul said those
things without cause, and only by way of boasting. And

604 Their loving solicitude, his firmness.

Homite tere again they part from each other with prayer. And

v. 5—8

v.10.11

ch. 11,
28.

when we had accomplished those days, we departed, and
“went our way; and they all brought us on our way, with
wives and children, till we were out of the city: and we
kneeled down on the shore, and prayed. And when we had
taken our leave one of another, we took ship; and they
returned home again. And when we had finished our course
from Tyre, we came to Plolemais, and saluted the brethren,
and abode with them one day. And the next day we that
were of Paul’s company departed, and came unto Cesarea:
and we entered into the house of Philip the evangelist,
which was one of the seven; and abode with him. Having
come to Cesarea, it says, we abode with Philip, which was
one of the seven. And the same man had four daughters,
virgins, which did prophesy. But it is not these that foretell
.to Paul, though they were prophetesses; it is Agabus. And
as we tarried there many days, there came down from Judea
a certain prophet, named Agabus. And when he was come
unto us, he took Paul’s girdle, and bound his own hands
and feet, and said, Thus saith the Holy Ghost, So shall the
Jews at Jerusalem bind the man that owneth this girdle,
and shall deliver him into the hands of the Gentiles. He
who formerly had declared about the famine, the same says,
This man, who owneth this girdle, thus shall they bind.
The same that the prophets used to do, representing events
to the sight, when they spoke about the captivity—as did
Ezekiel—the same did this (Agabus). And, what is the
grievous part of the business, deliver him into the hands of
the Gentiles. And when we heard these things, both we,
and they of that. place, besought him not to go up to
Jerusalem. Many even besought him not to depart, and
still he would not comply. Then Paul answered, What mean
ye io weep and to break mine heart ¢* Do you mark? Lest,
having heard that saying, 1 go bound in the Spirit, you
should imagine it a matter of necessity, or that he fell into
it ignorantly, therefore these things are foretold. But they
wept, and he comforted them, grieving at their tears.
For, what mean ye, he says, to weep and to break my heart ?
Nothing could be more affectionate : because he saw them

@ The remainder of ν. 18 and 14 we have removed from this to its proper place.

The greatness of Paul’s example ; 605

weeping, ke grieved, he that felt no pain at his own trials. Acrs
For I am ready not to be bound only, but also to die at foe
Jerusalem for the name of the Lord Jesus. And when he ν, 3.14.
would not be persuaded, we ceased, saying, The will of the
Lord be done. Ye do me wrong in doing this: for do I
grieve ? Then they ceased, when he said, to break my heart.
I weep, he says, for you, not on account of my own suf-
ferings: as for those (men), I am willing even to die for them.

But let us look over again what has been said.

[St/ver, or gold, or apparel, etc.] So then, it was Recapi-
not in Corinth only that they did _ this’—they thagee age
corrupted the disciples, but in Asia as well. But hee σεν
nowhere casts this up as a reproach to the Ephesians, when 2 Cor.
writing to them. And why? Because he did not fall upon?!
any subject that obliged him to speak of this. But to the
Corinthians he says, My boasting has not been stopped in aos
the regions of Achaia. And he does not say, Ye did not ὁ
give to me: but, Silver, or gold, or apparel, I coveted not,
that it might not seem to be their doing, that they had not
given. And he does not say, From no man have I coveted
the necessaries of life, that again it might not look like
accusing them: but he covertly hints as much, seeing that
he provided subsistence for others as well as_ himself.

See how he worked with earnestness, night and day dis- v.31.
coursing (to others), with tears, warning each one of them.
(Here) again he puts them in fear: J have shewed you αἰέν. 35.
things, he says: ye cannot take refuge in the plea of
ignorance: have shewn you by works how that so labouring
ye ought to work. And he does not say, that to receive is
bad; but that not to receive is better. For, remember, he
says, the words of the Lord which he spake: It is more
blessed to give than to receive. And where said He this?
Perhaps the Apostles delivered it by unwritten tradition: or
else it is plain from (recorded sayings, from) which one

Ὁ Οὐκ ἄρα ἐν Κορίνθῳ τοῦτο εἰργά- expressed, may be this: ‘So different
σαντο μόνον οἱ διαφθείροντες τοὺς μα- from those grievous wolves not sparing
θητὰς k. tT. A. One would have ex- the flock, the false-teachers who would
pected εἰργάσατο μόνον, καὶ οὐχ ὧς make a gain of them! So then,
of 8. But the ccnnexion, not fully &c.”

606 labouring with his hands, for the support of others.

Homit. could infer it®. For in fact here he has shewn both boldness

in meeting dangers, sympathy with those over whom he
ruled, teaching with (unshrinking) boldness, humility, (vo-
luntary) poverty: but, what we have here is even more than

Mat.19, that poverty. For if He says there (in the Gospel), I/ thou wilt

γς 55

be perfect, sell what thou hast (and give to the poor], when,
besides receiving nothing himself, he provides sustenance
for others also, what could equal this? It is one degree to
fling away one’s possessions; a second, to be sufficient for
the supply of one’s own necessities; a third, to provide for
others also; a fourth, for one (to do all this) who preaches
and has a right to receive. So that here is a man far better
than those who merely forego possessions. Thus it is right
to support the weak: this is (indeed) sympathy with the
weak; for to give from the labours of others, is easy. And
they fell on his neck, it says, and wept. Ue shews their
affection also by saying, Upon his neck, as taking a last
and yet a last embrace, such was the love they conceived
from his discourse, such the spell of love that bound them.
For if we groan when simply parting from each other,
although we know that we shall receive one another back
again, what a tearing away of themselves it must have been

ch.21,1.t0 them! Methinks Paul also wept. Having torn ourselves

ΜΞ

away, he says: he shews the violence of it by saying,
having torn ourselves away from them. And with reason:
otherwise they could never have got to sea. What means,
We came with a straight course unto Coos? Instead of
saying, ‘“‘we did not go round nor make stay in other
places.” Then unto Rhodes. See how he hastes on. And
finding a ship sailing over unto Phenicia. Possibly that ship
(in which they had come) was making a stay there: wherefore
they shifted to another, and not having found one going to
Czsarea, but (finding this) for Phenice, they embarked in
it, (and pursued their voyage,) having left Cyprus also and
Syria: but the expression, having left it on the left hand,
is not said simply (in that meaning), but that they made
speed not to get to Syria either’. [We landed at Tyre].
¢ Some text or texts of the Gospels Καὶ γάρ.

should be supplied here: beginning 4 By Syria he seems here to mean the
perhaps like the next sentence, with a northern parts, about Antioch. ‘‘ They

Why he does not here withdraw from the danger. 607

Then they tarry with the brethren seven days. Now that wea
they were come near to Jerusalem, they no longer run. 1. 16.
(2) [Who said to Paul through the Spirit, that he shouldv.4. —
not go up to Jerusalem.) Observe how, when the Spirit

does not forbid, he complies. They said, Adventure not ch. 19,
thyself into the theatre, and he did not adventure: often?!
they bore him off (from dangers), and he complied: again

he escaped by a window: and now, though numberless
persons, so to say, beseech him, both those at Tyre and
those at Cesarea, weeping also and predicting numberless
dangers, he refuses to comply. And yet it is not (merely),

they predicted the dangers, but said by the Spirit. If

then the Spirit bade, why did he gainsay? [By the Spirit],

that is, they knowing by the Spirit (what would be the
consequences, said to him): for of course it does not
mean that the exhortation they made was by the Spirit.

For they did not simply foretel to him the dangers (through

the Spirit), but (added of themselves) that it behoved

him not to go up—sparing him. But after we had accom-v.5.
plished the days, i. e. had fulfilled the appointed days, [ze
separated, and went on our way]: they all bringing us

on our way with wives and children:—See how great was

the entreaty. And again they part with prayer. Also inv. 6---8.
Ptolemais they stay one day, but in Cesarea many. (a) Now

that they are near to Jerusalem, they no longer hurry. For
observe, I pray you, all the days. After the day of unlea- ch.20,6.
vened bread they came to Troas in five days; then they

there spent seven ; in all, twelve: then to Thasos, to Mytilene, ib.13-17
to Trogylium and over against Chios, and to Samos and
Miletus; eighteen inall. Then to Cos, to Rhodes, to Patara,‘. 21,
twenty-one: then 7 say* five to Tyre; twenty-six: there, os
seven; thirty-three: Ptolemais, thirty-four: then to Cesarea,
many days: and then, thereafter, the prophet puts them up
thence. (ο) When Paul has heard that he has to suffer number-

less perils, then he is in haste, not flinging himself upon the

left Cyprus on the left, but nearer to follows required transposition: the de-

it than the opposite coast of Syria, rangement, 2,1: 3,5, 7: 4, 6,8.

because he did not wish to come near e A.C. Cat. (in B. the original cha-

that either.” Mod. t. ‘This is not racters are written over by a later

said idly, but to shew that he did not hand), Εἶτα βουληθῆναι πέντε εἰς Τύρον.

think fit even to come near it (Cyprus), Perhaps βούλει θεῖναι. Mod. t. εἶτα
they sailing straight for Syria.’”’ What ἐκεῖθεν δι᾽ ἡμερῶν πέντε.

ἩΌΟΜΙ͂Σ,.
REV.

Vienlele

v.12-14.

v. 15.

y. 16.

v. 17.

ch.15,4.

608 Christ comes to us in the poor and the strangers.

dangers, but accounting it to be the command of the Spirit.
(e) And Agabus does not say, They shall bind Paul, that he
may not seem to speak upon agreement (with Paul), but ¢he
man that owneth this girdle—so then he had a girdle also‘
But when they could not persuade him—this was why they
wept—then they held their peace. Do you mark the resig-
nation? do you mark the affection? They held their peace,
it says, saying, The will of the Lord be done. (g) The Lord,
say they, Himself will do that which is pleasing in His
sight. For they perceived that it was the will of God.
Else Paul would not be so bent (upon going)—he that on
all (other) occasions delivers himself out of dangers. (d) And
after these days, it says, having taken up our carriages—
i. e. having received the (supplies) necessary for the journey—
we went up to Jerusalem. And there went with us also
certain of the disciples from Cesarea, bringing us to one
with whom we should lodge, one Mnason, an ancient dis-
ciple, of Cyprus. And when we were come to Jerusalem, the
brethren received us gladly. (7) Bringing us, it says, (to
him) with whom we should lodge—not to the Church: for
on the former occasion, when they went up concerning the
decrees, they lodged with the Church, but now with a
certain ancient disciple. (The expression) shews that the
preaching had been going on a long time: whence it seems
to me that this writer in the Acts epitomises the events of
many years, relating (only) the matters of chief importance.
(h) So unwilling were they to burthen the Church, when there
was another to lodge them; and so little did they stand
upon their dignity. 1716 brethren, it says, received us
gladly. Affairs among the Jews were now full of peace:
there was not much warfare (among them). Bringing
us, it says, 10 one with whom we should lodge. Paul was
the guest he entertained. Perchance some one of you
says: Aye, if it were given me to entertain Paul as a guest,
I readily and with much eagerness would do this. Lo!

f Hom. x. in Matt. p. 144. E.“*But fashion of ours came in. Thus Peter
why, you may ask, did he (the Baptist) appears girded, and Paul likewise: as
use a girdle also with his garment? it says, The man that owneth this
This was a custom with the ancients, girdle.”
before this present soft and dissolute

What is done to them, is done to Him. 609

if is in thy power to entertain Paul’s Master for thy guest, Acts
and thou wilt not: for he that receiveth one of these least, 1.1].
He saith, receiveth Me. By how much the brother may be Mat. 18,
least, so much the more does Christ come to thee through ΤῊΝ 9,
him. For he that receives the great, often does it from 48:
vainglory also: but he that receives the small, does it purely
for Christ’s sake. It is in thy power to entertain even the
Father of Christ as thy guest, and thou will not: fors, J was Mat.25,
a stranger, He says, and ye took me in: and again, Unto ἜΝ
one of the least of these the brethren that believe on Me, ye
have done it unto Me. Though it be not Paul, yet if it be
a believer and a brother, although the least, Christ cometh
to thee through him. Open thine house, take Him in. He ae
that receiveth a prophet, Ue saith, shall receive a prophet’s ©
reward. Therefore too he that receives Christ, shall receive
the reward of him who has Christ for his guest". Do not
thou disbelieve His words, but be believing. Himself hath
said, Through them I come to thee: and that thou mayest
not disbelieve, He lays down both punishments for those
who do not receive, and honours for those who do receive;
since He would not have done this, unless both the person
honoured and the person insulted were Himself. “Thou
receivedst Me,” He saith, “into thy lodging, I will receive
thee into the Kingdom of My Father; thou tookest away
My hunger, 1 take away thy sins; thou sawest Me bound, I
see thee loosed; thou sawest Me a stranger, I make thee a
citizen of heaven; thou gavest Me bread, I give thee an
entire Kingdom, that thou mayest inherit and possess it.”
He saith not, ‘ Receive,” but, Jnherit, the word which is
spoken of those who have possession by right of ownership ;
as when we say, *‘ This have I inherited.” Thou didst it to Me
in secret, [ will proclaim it openly: and of thine acts indeed 1
say, that they were of free gift, but Mine are of debt. “ For
since thou,” He saith, “didst begin, I follow and come
after: I am [not] ashamed to confess the benefits conferred
on Me, nor from what things thou didst free Me, hunger
and nakedness and wandering. Thou sawest Me bound,

8 Here supply, He that receiveth τοῦ Χριστὸν tevlCovros.—Ben. renders
Me, receiveth Him that sent Me. the latter clause, ‘ recipiet mercedem

Β οὐκοῦν καὶ 6 Χριστὸν (should it be Christi peregrinantis.’
Χριστιανὸν ?) δεχόμενος, λήψεται μισθὸν

ἘΠΕ

610 Abraham a pattern of hospitality.

Homiu.thou shalt not behold the fire of hell; thou sawest Me
——— sick, thou shalt not behold the torments nor the punish-
ments.” QO hands, truly blessed, which minister in such
services as these, which are accounted worthy to serve
Christ! Feet which go into prisons for Christ’s sake, with

ease defy the fire: no trial of bonds have they, (the hands)’
which saw Him bound! Thou clothedst Him with a gar-
ment, and thou puttest on a garment of salvation: thou wast

in prison with Him, and with Him thou findest thyself in

the Kingdom, not ashamed, knowing that thou visitedst

Gen. 18, ΜΕΥ λα. The Patriarch knew not that he was entertaining
; Angels, and he did entertain them. Let us take shame to
ourselves, | beseech you: he was sitting in mid-day, being

ch. 7,5.in a foreign land, where he had none inheritance, not so
much as to set his foot on: he was a stranger, and the
stranger entertained strangers: for he was a citizen of
heaven. ‘Therefore, not even while he was on earth was he

a stranger (to Him). We are rather strangers than that
stranger, if we receive not strangers. He had no home, and

his tent was his place of reception. And mark his liberality—

he killed a calf, and kneaded fine meal: mark his ready
mind—by himself and his wife: mark the unassuming
manner—he worships and beseeches them. For all these
qualities ought to be in that man who entertains strangers—
readiness, cheerfulness, liberality. For the soul of the
stranger is abashed, and feels ashamed; and unless (his

host) shew excessive joy, he is as (if) slighted, and goes
away, and it becomes worse than not to have received him,

his being received in this way. ‘Therefore he worships
them, therefore he welcomes them with speech, therefore

[4.] with a seat. For who would have hesitated, knowing that
this work was done unto Him? ‘“ But we are not in a
foreign land.” If we will, we shall be able to imitate him.

How many of the brethren are strangers? There is a
common apartment, the Church, which we call the Xenon.
reptep- Be inquisitive’, sit before the doors, receive those who come
te yourselves; though you may not wish to take them into your

Ὁ All our Mss. omit χεῖρες, but the Below, before ‘not ashamed,’ mod. t.
text αἱ δεδεμένον αὐτὸν ἰδοῦσαι re- inserts, ‘These things He (Christ)
quires more than this foritsemendation. confesseth.’

Let every Christian help in this duty, 611

houses, at any rate in some other way (receive them), by Acts
supplying them with necessaries. “‘ Why, bas not the Church 1. 17.
means” you will say? She has: but what is that to you?

that they should be fed from the common funds of the
Church, can that benefit you? If another man prays, does

it follow that you are not bound to pray? Wherefore

do you not say, “Do not the priests pray? then why
should I pray?” “But I,” you will say, “give to him who
cannot be received there.” Give, though it be to that one:

for what we are anxious for is this, that you should give at

any rate. Hear what Paul says: That it may relieve them 1 Tim.
that are widows indeed, and that the Church be not bur-”
thened. Be it how you will, only do it. But 7 put it, not,

that the Church be not burthened, but, “that thou

be not burthened ; for at this rate thou wilt do nothing,
leaving all to the Church. This is why there is a common
room set apart by the Church, that you may not say
these things. ‘‘The Church,” say you, “has lands‘, has
money, and revenues.” And has she not charges? I ask;

and has she not a daily expenditure? “No doubt,” you

will say. Why then do you not lend aid to ber moderate
means? 1 am ashamed indeed to say these things:
however, I compel no man, if any one imagines what I

am saying to be for gain. Make for yourself a guest-
chamber in your own house: "set up a bed there, set!comp.
up a table there and a candlestick. For is it not absurd, 4 10
that whereas, if soldiers should come, you have rooms set
apart for them, and shew much care for them, and furnish
them with everything, because they keep off from you the
visible war of this world, yet strangers have no place where

they might abide? Gain a victory over the Church. Would

you put us to shame? This do: surpass us in liberality:

have a room, to which Christ may come: say, “ This is
Christ’s cell: this building is set apart for Him.” Be it

but an underground“ chamber, and mean, He disdains it

not. Naked and a stranger, Christ goes about, it is but a

JAAN ἔχει ἰούγα ἣ ἐκκλησία. On k A.B.C. κἂν καταγώγιον ἢ, so Morel.
ἰούγα, juga, see p. 162, note p. Here Ben. But E. has here preserved the
also B. ἴυγγα. mod. t. substitutes δαπανήῆ- true reading κατώγεον, so Savil. with

marg. κατάγαιον.

in gp OL

ματα.

ἩΌΜΤΙ,.

XLV.

2 Bac-
τερνίοις

612 and not leave the whole burthen to the Church.

shelter He wants: afford it, though but this. Be not
uncompassionate, nor inhuman: be not so earnest in worldly
matters, so cold in spiritual. Let also the most faithful of
thy servants be the one entrusted with this office, and let him
bring in the maimed, the beggars, and the homeless. These
things I say to shame you. For ye ought indeed to receive
them in the upper part of your house: but if ye will not do
this, then though it be below, though but where thy mules
are housed, and thy servants, there receive Christ. Perchance
ye shudder at hearing this. What then, when ye do not
even this? Behold, I exhort, behold, I bid you: let this be
a matter to be taken up in earnest. But ye do not
wish it thus, perhaps? Do it some other way. There
are many poor men and poor women: set apart some one (of
these) constantly to remain there: let the poor man be (thine
inmate) though but as a guard to thy house: let him be to
thee wall and fence, shield and spear. Where alms are,
the devil dares not approach, nor any other evil thing.
Let us not overlook so great a gain. But now,a place is set
apart for a chariot, and for *litters another: but for Christ
Who is wandering, not even one! Abraham received the
strangers in the place where he abode himself: his wife
stood in the place of a servant, the guests in the place
of masters. He knew not that he was receiving Christ ;
knew not that he was receiving Angels; so that had he
known it, he would have lavished his whole substance.
But we, who know that we receive Christ, shew not even so
much zeal as he did who thought that he was receiving
men. “ But they are impostors,” you will say, “many of them,
and unthankful.” And for this the greater thy reward, when
thou receivest for the sake of Christ’s name. For if thou
knowest indeed that they are impostors, receive them not
into thy house: but if thou dost not know this, why dost
thou accuse them lightly? “ Therefore I tell them to go to
the receiving house.” But what kind of excuse is there for
us, when we do not even receive those whom we know, but
shut our doors against all? Let our house be Christ’s
general receptacle: let us demand of them as ἃ reward,
not money, but that they make our house the receptacle for
Christ: let us run about everywhere, let us drag them in,

Christian care for servants. 613

let us seize our booty: greater are the benefits we receive Acts
than what we confer. He does not bid thee kill a calf: me
give thou bread to the hungry, raiment to the naked, shelter

to the stranger. But that thou mayest not make this thy
pretext, there is ἃ common apartment, that of the Church ;
throw thy money into that, and then thou hast received
them: since (Abraham) there had the reward of those things

also which were done by his servants. [He gave the calf Gen18,
to a young man, and he hasted to dress it.] So well”
trained were his servants also! They ran, and murmured

not as ours do: for he had made them pious. He drew Gen.14,
them out to war, and they murmured not: so well disci- ᾿ξ
plined were they. For he had equal care for all as for
himself: he all but said as Job did, We were alike Job 33,
formed in the same womb. Therefore let us also take thought 6:

for their salvation, and let us make it our duty to care for

our servants, that they may be good: and let our servants also

be instructed in the things pertaining to God. ‘Then will
virtue not be difficult to us, if we train them orderly. Just

as in war, when the soldiers are well-disciplined, the general
carries on war easily, but the contrary happens, when this

is not so: and when the sailors too are of one mind, the

pilot easily handles the rudder-strings; so here likewise.

For say now, if thy servants have been so schooled,

thou wilt not be easily exasperated, thou wilt not have to

find fault, wilt not be made angry, wilt not need to abuse
them. It may be, thou wilt even stand in awe of thy
servants, if they are worthy of admiration, and they will be
helpers with thee, and will give thee good counsel. But

from all these shall all things proceed that are pleasing to
God, and thus shall the whole house be filled with blessing,

and we, performing things pleasing to God, shall enjoy
abundant succour from above, unto which may we all attain,
through the grace and mercy of our Lord Jesus Christ, with
Whom to the Father and the Holy Ghost together be glory,
might, honour, now and ever, world without end, Amen,

eh. xv.

v. 20.

HOMILY XLVI.

Aets xxi. 18, 19.

And the day foliowing Paul went in with us unto James: and
all the elders were present. And when he had saluted
them, he declared particularly what things God had wrought
among the Gentiles by his ministry.

Tus was the Bishop of Jerusalem; and to him (Paul)
is sent on an earlier occasion. This (James) was brother of
the Lord; a great and admirable man. (To him, it says,)
Paul entered in with us. Mark the (Bishop’s) unassuming
behaviour: and the elders (were present). Again Paul relates
to them the things relating to the Gentiles, not indulging in
vain-glory, God forbid, but wishing to shew forth the mercy
of God, and to fill them with great joy. See accordingly:
when they heard it, it says, they glorified God,—not praised
nor admired Paul: for in such wise had he narrated, as
referring all to Him—and said unto him, Thou seest,
brother, how many thousands of Jews there are which believe.
Observe with what modest deference they too speak: [they
said to him:]| not (James) as Bishop discourses authorita-
tively, but they take Paul as partner with them in their
view [Thou seest, brother]; as though immediately and at
the outset apologising for themselves, and saying, “ We did
not wish this. Seest thou the necessity of the thing? how
many thousands, say they, of Jews there are which have
come together.” And they say not, “how many thousands
we have made catechumens,” but, there ure. And these,
say they, are all zealous for the law. Two reasons—the

The wise counsel of James and the Elders. 615

number of them, and their views. For neither had they Acts
been few, would it have been right to despise them: nor, if oe
they were many and did not all cling to the law, would there

have been need to make much account of them. Then also

a third cause is given: And they all, it says, have beenv.2\.
informed of thee—they say not, “have heard,” but [κατηχήθησαν,

that is,] so they have believed, and have been taught, ¢hat

thou teachest apostasy from Moses to all the Jews which are
among the Gentiles, by telling them not to circumcise their
children, neither to walk after the customs. What is itv.22.23.
therefore? the multitude must needs come together: for

they will hear that thou art come. Do therefore this that

we say to thee: they say these things as advising, not as
commanding. We have four men which have a vow ony.23.24.
them; them take, and purify thyself with them, and be at
charges with them. Make thy defence in act, not in word—

that they may shave themselves, it says, and all may know

that those things, whereof they were informed concerning

thee, are nothing; but that thou thyself also walkest orderly,

and keepest the law: they say not, “ teachest,” but, of
superabundance, that thou thyself also keepest the law.

For of course not this was the matter of chief interest,
whether he did not teach others, but, that he did himself
observe the law. ‘What then” (he might say), “if the Gen-

tiles should learn it? 1 shall injure them.” How so? say

they, seeing that even we, the teachers of the Jews, have

sent unto them. As touching the Gentiles which believe, we v. 26.
have written and concluded that they observe no such thing,

save only that they keep themselves from things offered to idols,

and from blood, and from strangled, and from fornication.
Here' with a kind of remonstrance, As we, say they, com- ἰέντρεπ-
manded them, although we are preachers to the Jews, so do"
thou, although a preacher to the Gentiles, cooperate with us.
Observe Paul: he does not say, “Well, but I can bring
forward Timothy, whom I circumcised: well, but I can
satisfy them by what I have to say (of myself):” but he
complied, and did all: for in fact thus was it expedient

(to do). For it was one thing to take (effectual) measures

for clearing himself, and another to have done these things
without the knowledge of any (of the parties). It was a

Homtt.
XSI VAL.

v. 26.

Wa 2ueZoe

Srom Asia—for (his arrival) most keeps time with theirs

v. 29.30.

v.31-34.

616 Turbulence of the Jews.

step open to no suspicion, the fact of his even bearing the
expenses. Then Paul took the men, and the next day
purifying himself with them entered into the temple, sig-
nifying the accomplishment of the days of purification, until
that an offering should be offered for every one of them.
‘Signifying, διαγγέλλων, 1. 6. καταγγέλλων, publicly notifying :
so that it was he who made himself conspicuous. And
when the seven days were about to be completed, the Jews

when they saw him in the temple, stirred up all the
people, and laid hands on him, crying out, Men of Israel,
help: This is the man, that teacheth all men everywhere
against the people, and the law, and this place: and further
brought Greeks also into the temple, and hath polluted this
holy place. Mark their habitual conduct, how turbulent we
everywhere find it, how men who with or without reason
make a clamour in the midst For they had seen before
with him in the city Trophimus an Ephesian, whom they
supposed that Paul had brought into the temple. And all
the city was moved, and the people ran together: and they
took Paul, and drew him out of the temple: and forthwith
the doors were shut. Men of Israel, it says, help: this is
the man that (teaches) against the people, and the law, and
this place—the things which most troubled them, the
Temple and the Law. And Paul does not tax the Apostles
with being the cause of these things to him. And they
drew him, it says, out of the Temple: and the doors were
shut. For they wished to kill him: and therefore were
dragging him out, to do this with greater security. And
as they went about to kill him, tidings came unto the
tribune of the cohort, that all Jerusalem was in an
uproar. Who immediately took soldiers and centurions,
and ran down unto them: and when they saw the tribune

ἃ Old text: μάλιστα yap ἐκείνοις
συγχρονίζει, as the comment on οἱ ἀπὸ
tis Ασίας lovdator, meaning apparently
that Azs arrival at Jerusalem would
naturally fall at the same time with
that of the Jews who, like himself, came
from the same parts. Mod. t. transfers
the comment to the first clause of the
verse, ‘* And as the days were about

to be fulfilled: ὅρα πῶς μάλιστα δὴ
αὐτοῖς ἐγχρονίζει, it is not easy to see
with what meaning.

> Opa τὸ ἦθος αὐτῶν πανταχοῦ Tapa-
χῶδες, καὶ ἁπλῶς βοῶντων ἐν τῷ μέσῳ.
Meaning perhaps that the conduct of
these Ephesian Jews was of a piece
with that of their heathen countrymen,
ch, xix. 98.

They wish to kill Paul. 617

and the soldiers, they left beating of Paul. Then the Acts
tribune came near, and took him, and commanded Pepi
him to be bound with two chains; and demanded who he

was, and what he had done. And some cried one thing,
some another, among the mullitude. But the tribune baving
come down delivered him, and commanded him to be bound

with two chains: (hereby) appeasing the anger of the people.

And when he could not know the certainty for the tumult, v.34-36.
he commanded him to be carried into the castle. And
when he came upon the stairs, so it was, that he was borne

of the soldiers for the violence of the people. For the
multitude of the people followed after, crying, Away with
him! What means, Arcay with him? that is, what they

say with us according to the Roman custom, To the
standards with him*! And as Pau! was to be led into the v. 37.
castle, he said unto the tribune, May I speak unto thee?

In the act of being borne along up the stairs, he requests

to say something to the tribune: and observe how quietly

he does it. May I speak unto thee? he says. Who said,
Canst thou speak Greek? Art thou not then that Egyptian, γ. 838.
which before these days madest an uproar, and leddest out

into the wilderness four thousand men that were murderers?

For (this Egyptian) was a revolutionary and seditious person.
With regard to this then Paul clears himself, and ἡ « * ὁ

[ Do therefore this that we say unto thee etc.| He shews Recapi-
that it was not necessary to do this! upon principle—whence dae
also they obtain his compliance—but that it was economy ! zpon-
and condescension. [As touching the Gentiles etc.] Why, 7°

V@S
then, this was no hindrance to the preaching, seeing v- 25-

monius in the Catena, ‘‘ It was ἃ cus-
tom of the Jews to utter this cry against
the just, as they did against the Lord,
Alpe αὐτόν" 1. e. away with Him from
among the living.’ Hence Cicumen.
combining this with the explanation in
the text, ‘It wasthe custom of the Jews,
ἕο. But some say, That is, what they
say with us, &c.” And so mod. t.
“It was a custom of the Jews to say
this against those whom they would
condemn, as also in the case of Christ

ἌΑρον αὐτόν! that is, Make him to
disappear from among the living. But
some, what among us they say accord-
ing to the Roman custom, Ἔν τοῖς
σίγνοις αὐτὸν ἔμβαλε, the same is the
Alpe αὐτόν."

4 Mod. t.supplies the evident lacuna
with, ‘‘ And by what he says, takes
him off from his suspicion. But let us
look again at what has been read.
There are, they say, with us seven
men, etc.

618 Paul here, Peter at Antioch, practise “ economy.’

Homi. they themselves legislated for them to this effect. Why,
ἀν: then‘, in his taking Peter to task he does not! absolutely
11. _ charge him with doing wrong: for precisely what he does
᾿ ἁπλῶς on this occasion himself, the same does Peter on that oc-
casion, (merely) holding his peace, and establishing his doc-
trine. And he says not, For why? it is not right to teach
those among the Gentiles. ‘It is not enough to have not
(so) preached there, but there was need also to do something
more, that those may be persuaded that thou observest the
law. The affair is one of condescension, be not alarmed.”
They do not advise him (to this course) sooner, until they
have first spoken of the economy and the gain. “And
besides, the doing this in Jerusalem, is a thing to be borne.
y.26. Do thou this thing therefore here, that it may be in thy
power abroad to do the other.” (ὁ) The next day, it says,
he took them: he deferred it not; for when there is economy
v.27. in the case, this is the way of it. (a) [Jews from Asta having
Pe seen him], for it was natural that they were spending some
days [there], ἐγ the Temple. (c) Mark the economy (of Provi-
dence) that appeared (in this). After the (believing) Jews had
been persuaded (concerning him), then it is that those (Jews
of Asia) set upon him, in order that those (believing Jews) may
v.28. not also set upon him. Help, say they, ye men of Israel!
as though it were some (monster) difficult to be caught, and
hard to be overcome, that has fallen into their hands. All
men, they say, everywhere, he ceaseth not to teach; not
here only. And then the accusation (is) more aggravated by
the present circumstances. And yel more, say they, he has
polluted the temple, having brought into it men who are
Johnl2, Greeks. And yet in Christ’s time there came up (Greeks) to
Ww worship: true, but here it speaks of Greeks who had no mind
y.30-35.to worship. [And they seized Paul etc.] ‘They no longer
wanted laws nor courts of justice: they also beat him.
But he forbore to make his defence then; he made it
afterwards: with reason; for they would not even have
ν. 36. heard him then. Pray, why did they cry, Away with him ?

€ Mod.t.‘‘ Using thiseconomy then, dissimulation at Antioch as an ‘eco-
he himself at a later time (?) accuses nomy,’ is most fully given in his
Peter, and he does not do this ἁπλῶς." exposition of the passage, Comment.
St. Chrysostom’s view of St. Peter’s in Gal. cap. ii. §, 4. 5.

False-Christs and false-prophets permitted, 619

They feared he might escape them. Observe how sub- Acts
missively Paul speaks to the tribune. May I speak unto 5. 5 ΠΣ Εν
thee? [Then art not thou that Egyptian?| This Egyp-v.3 ie
tian, namely, was a cheat and impostor, and the devil
expected to cast a cloud over (the Gospel) through him,

and implicate both Christ and His Apostles in the charges
pertaining to those (impostors): but he prevailed nothing,

nay the truth became even more brilliant, being nothing
defeated by the machinations of the devil, nay rather shining

forth all the more. Since if there had not been impostors,

and then these (Christ and His Apostles) had prevailed,
perhaps some one might have laid hold upon this: but when
those impostors did actually appear, this is the wonder. Jn ἷ τον
order, says (the Apostle), that they which are approved
may be made manifest. And Gamaliel says, Before these
days stood up Theudas'. Then let us not grieve that heresies
exist, seeing that false-Christs wished to attack even Christ
both before this and after; with a view to throw Him into

the shade, but on occasion we find the truth
shining out transparent. So it was with the Prophets:
there were false-prophets, and by contrast with these they
shone the more: just as disease enhances health, and
darkness light, and tempest calm. There is no room left

for the Greeks to say that (our Teachers) were impostors
and mountebanks: for those (that were such) were exposed.

It was the same in the case of Moses: God suffered the
magicians, on purpose that Moses might not be suspected

He let them teach all men to what length

every

to be a magician:

f Mod. t. adds, ‘‘ But as for the
sicarii, some say they were a kind of
robbers, so called from the swords they
bore, which by the Romans are called
sice: others, that they were of the
first sect among the Hebrews. For
there are among them three sects, ge-
nerally considered (αἱρέσεις ai γενικαί):
Pharisees, Sadducees, and Essenes
who are also called ὅσιοι, for that
is the meaning of the name ‘ Essenes,’
on account of their reverend manner of
life: but the same (?) are also called
sicarii, because of their being zealots.”
For a further illustration of the way
in which the modern text was formed,

especially in respect of its use of the
Catena, (see p. 617, note 6) compare
the latter with QScumenius on this
passage. The Catena, namely, cites
from Origen: ‘*‘ Among the Jews are
τρεῖς αἱρέσεις yevixai’ Pharisees, Sad-
ducees, Essenes: these (last) exercise
a more reverend manner of life, being
lovers one of another and temperate:
whence also they are called Essenes,
i. 6. ὅσιοι: but others called them (?)
sicarii, i.e. zealots.”” Ccumen. using
the Catena, makes a continuous ex-
position from Chrys. Origeu, and Jose-
phus. Mod. t. from the same materials,
interpolates the text of Chrys, as above.

620 that the Truth might be the more manifest.

Homil.magic can go in making a fantastic show: beyond this
XE Δ ἘΣ : :
point they deceived not, but themselves confessed their
defeat. Impostors do ws no harm, rather do us good, if we

will apply our mind to the matter. What then, you will

say, if we are partners with them in common estimation?

The estimation is not among us, but with those who have

no judgment. Let not us greatly care for the estimation of

the many, nor mind it more than needs. To God we live,

not to men: in heaven we have our conversation, not on
earth: there lie the awards and the prizes of our labours,
thence we look for our praises, thence for our crowns. Thus

far let us trouble ourselves about men—that we do not give

and afford them a handie against us. But if, though we
afford none, those choose to accuse us thoughtlessly and

2Cor. without discrimination, let us laugh, not® weep. Provide thou
ae things honest before the Lord and before men: if, though

thou provide things honest, that man derides, give thyself

no more concern (for that). Thou hast thy patterns in the

Gal.1, Scriptures. For, saith he, do I now persuade men or God ?
ma and again, We persuade men, bul we are made manifest unto
5,11. God. And Christ (speke) thus of them that take offence:
he Let them alone, they be blind guides of the blind; and again,
ey Wo unto you, when all men speak well of you; and again,
a Let your works shine, that men may see, and glorify your

16.’ Father which is in heaven. And, Whoso shall offend one of
a 18; these little ones, it were beiter for him that a mill-stone were

hanged about his neck, and he were drowned in the depths of

the sea. These sayings are not contrary, nay, they are
exceedingly in accord. For when the offence is with us,

then wo unto us, but when not with us, not so. And again,

Rom. 2, Wo to (that man) through whom the name of God is blasphemed.
I How then if I do what is right in anything, but another
blasphemes? That is nothing to me, but only to him: for
through him (God) was blasphemed. “ And how is it possible

to do what is right in anything, and yet give a handle to the

rest?” Whence will ye that I fetch examples—from present,

er or from old times? Not to be easily scared’, shall we
t

& B. alone of our Mss. gives the restored to the text by Ed. Par.
negative which the sense requires; Ben. 2.

Our care must be, to give no just offence. 621

speak to the very point now in hand? Paul judaized in Acts
Jerusalem, but in Antioch not so: he judaized, and ilidy joo
were offended ', but those had no right to be offended. He 1p. 623,
is said to have saluted both Nero’s cup-bearer and his®°®*
concubine": what, think ye, must they have said against

him because of this? But they had no right to do so. Since,

if he drew them to him for‘ loose living or any wicked acts,

one might well be offended: but if in order to right living,
what is there to be offended at? Let me mention something

that happened to one of my acquaintance. The wrath of
God once fell upon (a city), and he being very young (was)

in the order of deacon. The bishop was absent at the time,

and of the presbyters none took thought for the matter,

but indiscriminately they caused in one night immense
numbers; of people to be baptized all at once, and they did
indiscriminately receive baptism, all of them ignorant of
everything: these he took apart by a hundred or two
hundred together, and discoursed to them, not upon any
other subject, but only on the sacraments, so that the
unbaptized also were not allowed to be present. Many
thought he did this because he coveted rule. But he cared

not for that: neither however did he continue the thing

for a (longer) time, but immediately desisted. What then?

Was he the cause of the scandal? I think not. For if
indeed he had done this without cause, they might with
reason have ascribed it to him: and so again, if he had
continued to do so. For when aught of what is pleasing to

God is hindered by another’s taking offence, it is right to

take no notice: but then is the time to mind it, when we

are not forced because of him to offend God. For, say, if,
while we are discoursing and? putting drunkards to shame, ? σκω-
any one take offence—am I to give over speaking? Hear77”’7%”
Christ say, Will ye also go away? So then, the right John
thing is, neither to take no notice, nor to take too much, ἢ ge

h The cup-bearer may be Narcissus at the loss of a favourite concubine,
(Rom. 16,11): thenameoftheconcabine converted by him to the faith.
is not mentioned. In one of his earliest 1 Ben. ἠσπάσατο, which is the read-
works, Adv. Oppugn. Vite Monast. i. ing of D.only: all the rest ἐπεσπάσατο.
ὃ. 3. t. i. p. 59. D. St. Chrys. relates J In the original, μυριάδας πολλάς.
that Nero cast St. Paul into prison, and The deacon is probably Chrys. himself;
in the end beheaded him, in his rage the bishop, Flavian.

ἩΟΜΙΙ

2 Cor.
8, 20.

1 ἀποτά-

ξασθαι

of the weakness of the many.
XLVI

622 Rule, when to forbear, or to persist,

Do we not see the phy-
“siclans acting thus: how, when it may be done, they
humour the whims of their patients, but when the
gratification does harm, then they will not spare? Always
it is good to know the right mean. Many reviled, because
a certain beautiful virgin stayed, and they railed upon
those who catechised (her). What then? Was it their
duty to desist for that? By no means. For let us not
look to this only, whether some be offended, but whether
they are justly offended, and* so that it is no hurt to
ourselves (to give way). Jf meat, saith (Paul), offend my
brother, I will eat no meat as long as the world lasts.
With reason: for the not eating did (him) no harm. If
however it offend him, that I wish to! renounce (the world),
it is not right to mind him. And whom, you will ask, does
this offend? Many, to my knowledge. When therefore the
hindrance is a thing indifferent, let (the thing) be done’.
Else, if we were to look only to this, many are the things we
have to desist from: just as, on the other hand, if we should
despise (all objections), we have to destroy many (brethren).
As in fact Paul also took thought beforehand concerning
offence: Lest, he says, in this liberality which is adminis-
tered by us: for it was attended with no loss (to him) to
obviate an ill surmise. But when we fall into such a
necessity as that great evils should ensue through the other’s
taking offence”, let us pay no heed to that person. He has

k καὶ μὴ μετὰ τῆς ἡμετέρας βλαβῆς. stance, if the impediment urged by

Mod. t. and Edd. καὶ εἰ μὴ, which
is ambiguous. ‘‘ The thing to be
considered is, whether they are of-
fended δικαίως καὶ μὴ μετὰ τ. 7. B.
justly, and not with concomitant hurt
to ourselves should we give way.”
As in the case afterwards mentioned,
the sitting at meat in an idol’s temple ;
the ‘weak brothers’ were offended
δικαίως, and to abstain from such
conduct was not attended with any
moral hurt or Joss to the men of
‘knowledge.’

1 ὅταν τοίνυν ἀδιάφορον ἢ τὸ κώλυμα,
γινέσθω. Ben., ‘quando igitur indif-
ferens est, abstineatur.’ But the κώ-
λυμα (which is overlooked in this ren-
dering) seems to mean, the hindrance
to the ἀποτάξασθαι, which latter will
be the subject to yivec@w. For in-

others against a person’s taking the mo-
nastic vows be a thing indifferent, let
him take them. Else, if we were to
look to this only—viz. that ihis or that
man is offended—moAAay ἔχομεν ἄπο-
oThvai—many are the right undertakings
we should have to forego or desist from:
as on the other hand were we to make
it a rule to despise ail considerations
of offence, we should have to be the
ruin of many a brother.

m Namely, in a matter where the
duty of persisting in our course is
plain—viz. where the other is offended
ov δικαίως, and to give way would be
μετὰ τῆς ἡμετέρας BAaBAs—then, even
though great evils to him or others
result from our not giving way, we
must take no notice of the offence,
must allow it no weight.

in cases where offence is needlessly taken. 623

to thank himself for it, and we are not now accountable, for Acts
it was not possible to spare him without hurt (to ourselves). 15. 38.
Some were offended, because certain believers sat down to
meat in (heathen) temples. It was not right to sit down:

for no harm came of this (their not doing it). They were
offended, because Peter ate with the Gentiles. But he
indeed spared them, but (Paul)" not so. On all occasions

it behoves us in following the laws of God to take great
pains that we give no matter of offence; that both ourselves

may not have to answer for it, and may have mercy vouch-

safed us from God, by the grace and lovingkindness 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.

2 αὐτὸς δὲ οὐκ ἔτι. Here, as above, offence to the Gentile brethren in his
p- 261. it seems to be assumed that St. company.
Paul’s judaizing at Jerusalem gave

ch. 19,
97.

HOMTLY ΧΠΗΥΙΠ.

AcTs xxi. 39, 40.

But Paul said, I am a man which am a Jew of Tarsus, a city
in Cilicia, a citizen of no mean city: and I beseech thee,

suffer me to speak unto the people.

And when he had

given him licence, Paul stood on the stairs, and beckoned

with the hand unto the people.

And when there was made

a great silence, he spake unto them in the Hebrew tongue,

saying.

OBSERVE how, when he discourses to those that are
without, he does net decline availing himself of the aids

afforded by the laws.

Here he awes the tribune by the

name of his city. And again, elsewhere he said, Openly,
uncondemned, Romans as we are, they have cast us into
prison. For since the tribune said, Ari thou that Egyptian ?
he immediately drew him off from that surmise: then, that
he may not be thought [to deny his] nation, [he says at
once, 7 am} a Jew: he means his religion*. (b) What then?
he did not deny (that he was a Christian): God forbid: for

4 Εἶτα ἵνα μὴ νομισθῇ τὸ ἔθνος
Ιουδαῖος, λέγει τὴν θρησκείαν" καὶ γὰρ
καὶ ἀλλαχοῦ ἔννομον ἑαυτὸν Χριστοῦ
καλεῖ. τί (Α. Β. C. add οὖν, Cat. δὴ)
τοῦτο ἐστιν; (Mod. t. adds, Παῦλος
ψεύδεται; “Ataye.) Τί ody; οὐκ ἠρνή-
gato k.T.A. The sense is confused
by omission and transposition. It seems
to be this: He gives the tribune to
understand that he is a Roman: but
because he would not have the Jews to
suppose that he was not a Jew, there-

fore he declares his religion, that he is
a Jew. And herein was no denial of
his Christianity, &c. See below on
v. 3. ἵνα μὴ πάλιν voulowor τὸ ἔθνος
ἄλλο, τὴν θρησκείαν ἐπήγαγεν. Hence
we restore the sense as in the text. —
(Ecumen. gives it, ‘‘ He immediately
drew him off from this surmise, καὶ τὸ
ἔθνος Kat τὴν θρησκείαν εἰπών, as in
fact he elsewhere calls himself, Under
the Law to Christ.”

Paul's harangue from the stairs. 625

he was both a Jew and a Christian, observing what things Acrs
he ought: since indeed he, most of all men, did obey the ἀπ
Law: (a) asin fact he elsewhere calls himself, Under thei ον.
Law to Christ. What is this, I pray? (ὦ The man” that? ?!-
believes in Christ. And when discoursing with Peter, he
says: We, Jews by nature.—Bul I beseech thee, suffer me ae
to speak unto the people. And this is a proof, that he does’
not speak lies, seeing he takes all as his witnesses. Observe
again how mildly he speaks. This again is a very strong
argument that he is chargeable with no crime, his being so
ready to make his defence, and his wishing to come to
discourse with the people of the Jews. See 'a man well-! reray-
prepared !—Mark the providential ordering of the thing Hee
unless the tribune had come, unless he had bound him, Ee
would not have desired to speak for his defence, he would
not have obtained the silence he did. Standing on the stairs.
Then there was the additional facility afforded by the locality,
that he should have a high place to harangue them from—in
chains too! What spectacle could be equal to this, to see
Paul, bound with two chains, and haranguing the people!
(To see him,) how he was not a whit perturbed, not a whit
confused ; how, seeing as he did so great a multitude all
hostility against him, the ruler standing by, he first of all made
them desist from their anger: then, how prudently (he does
this). Just what he does in his Epistle to the Hebrews, the
same he does here: first he attracts them by the sound of
their common mother tongue: then by his mildness itself,
He spake unto them, it says, in the Hebrew tongue, saying,
Men, brethren, and fathers, hear ye my defence which I ch.22,1.
make now unto you. Mark his address, at once so free from
all flattery, and so expressive of meekness. For he says not,
“Masters,” nor “ Lords,” but, Brethren, just the word they
most liked: “Tam no aljen from you,” he says, nor “‘against
you.” Men, he says, brethren, and fathers: this, a term
of honour, that of kindred. Hear ye, says he, my—he says

> Mod. t. omits the article. Ὃ τῷ Ἰουδαῖοι, *‘ born Jews, (not proselytes,)
Χριστῷ πιστεύων, as we take it, is the and Jewsstill.”’ But Ammonius in the
answer to the question, τί δὴ τοῦτό Catena: “I am a man which am a
ἐστιν; In the next sentence (which Jew: for we Christians are φύσει
Edd. separate from this only by a ᾿Ιουδαῖοι, as confessing the true faith:

comma) he says: Inthe same sense, which is what the name Judah sig-
he calls himself and Peter, φύσει nifies.’’

090 Saul the Pharisaic zealot and persecutor

HomiL. not, “ teaching,” nor “ harangue,” but, my defence which I

XLVII.

¥: 2.

Viscose

p- 024.
note a.

now make unto you. He puts himself in the posture of a
suppliant. And when they heard that he spake in the
Hebrew tongue to them, they kept the more silence. Do you
observe how the using the same tongue subdued them? In
fact, they had a sort of awe for that language. Observe also
how he prepares the way for his discourse, beginning thus:
7 am verily a man which am a Jew, born in Tarsus, a city
in Cilicia, yet brought up in this city at the feet of Gamaliel,
and taught according to the perfect manner of the law of the
fathers, and was zealous toward God, as ye all are this day.
Tama man, he says, which am a Jew: which thing they
liked most of all to hear: born in Tarsus, a city of Cilicia.
That they may not again think him to be of another nation,
he adds his religion: but brought up in this city. He
shews how great was his zeal for the worship, inasmuch as
having left his native city, which was so great and so remote
too, he chose to be brought up here for the Law’s sake. See
how from the beginning he attached himself tothe Law. But
this he says, not only to defend himself to them, but to shew
that not by human intent was he led to the preaching of the
Gospel, but by a Divine power: else, having been so edu-
cated, he would not have suddenly changed. For if indeed
he had been one of the common order of men, it might have
been reasonable to suspect this: butif he was of the number
of those who were most of all bound by the Law, it was not
likely that he should change lightly, and without strong
necessity. But perhaps some one may say: “ΤῸ have been
brought up here proves nothing: for what if thou camest
here for the purpose of trading, or for some other cause ?”
Therefore he says, al the feet of Gamaliel: and not simply,
“by Gamaliel,” but αἱ his feel, shewing his perseverance,
his assiduity, his zeal for the hearing, and his great
reverence for the man. Taught according to the perfect
manner of the Law of the fathers. Not simply, “ the Law,”
but the Law of the fathers; shewing that he was such from
the beginning, and not merely one that knew the Law. All
this seems indeed to be spoken on their side, but in fact it
told against them, since he, knowing the Law, forsook it.
“Yes, but what if thou didst indeed know the Law accurately,

did not lightly become Paul the Apostle. 627

but dost not vindicate it, no, nor love it?” Being a zealot, Acts
he adds; not simply (one that knew it). Then, since it was ἜΣ
a high encomium he had passed upon himself, he makes it
theirs as well as his, adding, As ye all are this day. For he
shews that they act not from any human object, but from

zeal for God; gratifying them, and preoccupying their
minds, and getting a hold upon them in a way that did

no harm. Then he brings forward proofs also, saying,

and I persecuted this way unto the death, binding andv. 4.5.
delivering into prisons both men and women. As also the

high priest doth bear me witness, and all the estate of the
elders: “How does this appear?” As witnesses he brings
forward the high-priest himself and the elders. He says
indeed, Being a zealot, as ye: but he shews by his actions, Hom.ix.
that he went beyond them. “For I did not wait for an? ae
opportunity of seizing them: I both stirred up the priests,

and undertook journies: I did not confine my attacks, as ye

did, to men, I extended them to women also: both binding,

and casting into prisons [both men and women]. This testi-
mony is incontrovertible; the (unbelief) of the Jews (is left)
without excuse. See how many witnesses he brings forward,

the elders, the high-priest, and those in the city. Observe [2.]
his defence, how it is not of cowardly fear (for himself, that

he pleads), no, but for teaching and indoctrination. For

had not the hearers been stones, they would have felt the force

of what he was saying. For up to this point he had them-
selves as witnesses: the rest, however, was without witnesses:
From whom also I received letters unto the brethren, and
went to Damascus, to bring them which were there bound

unto Jerusalem, for to be punished. And it came to pass, that, v.6.7.8.
as I made my journey, and was come nigh unto Damascus
about noon, suddenly there shone from heaven a great light
round about me. And I fell unto the ground, and heard a

voice saying unto me, Saul, Saul, why persecutest thou Me ὃ

And Ianswered, Who art Thou, Lord? And he said unto me,

7 am Jesus of Nazareth, Whom thou persecutest. Why then,

these very things ought to have been held worthy of credit,

from those that went before: otherwise he would not have
undergone such a revolution. How if he is only making a

fine story of it, say you? Answer me, Why did he suddenly

Ss 2

Homi.
XLVIL.

628 No worldly motive for the change conceivable.

fling away all this zeal? Because he looked for honour?
And yet he got just the contrary. But an easy life, perhaps?
No, nor that either. Well, but something else? Why it is
not in the power of thought to invent any other object. So
then, leaving it to themselves to draw the inference, he
narrates the facts. As 7 came nigh, he says, unto Damascus,
about noon-day. See how great was the excess of the light.
What if he is only making a fine story, say you? Those who
were with him are witnesses, who led him by the hand, who
saw the light. And they that were with me saw indeed the
light, and were afraid; but they heard not the voice of Him
that spake to me. But in another place he says, Hearing
the voice, but seeing no man. It is not at variance: no,
there were two voices, that of Paul and the Lord’s voice:
[in that place, the writer] means Paul’s voice; as in fact

(Paul) here adds, The voice of Him that spake unto me.

Seeing no man: he does not say, that they did not see the
light: but, 20 man, that is, ‘‘none speaking.” And good
reason that it should be so, since it behoved him alone to have
that voice vouchsafed unto him. For if indeed they also
had heard it, (the miracle) would not have been so great.
Since persons of grosser minds are persuaded more. by
sight, those saw the light, and were afraid. In fact,
neither did the light take so much effect on them, as it did
on him: for it even blinded his eyes: by that which befel
him, (God) gave them also an opportunity of recovering
their sight, if they had the mind. It scems to me at
least, that their not believing was providentially ordered, that
they might be unexceptionable witnesses. And he said

_ unto me, it says, I am Jesus of Nazareth}, Whom thou
δ. nersecutest. Well is the name of the city (Nazareth) also

added, that they might recognise (the Person): moreover, the

, Apostles also spoke thus®. And Himself bore witness,
, that they were persecuting Him. And they that were with

me saw indeed the light, and were afraid, but they heard

not the voice of Him that spake to me. And I said, What

shall I do, Lord? And the Lord said unto me, Arise, and
go into Damascus; and there it shall be told thee of all
things which are appointed for thee to do. And when I
could not see for the glory of that light, being led by the

The manifold witnesses to his account. 629

hand of them that were with me, I came into Damascus. Acts
: Ξ : XXII.

And one Ananias, a devout man according to the law, having 9. γ6.

a good report of all the Jews which dwelt there, came

unto me, and stood, and said unto me, Brother Saul, receive

thy sight. And the same hour I looked up upon him. Enter

into the city, it says, and there it shall be spoken to thee of

all that is appointed for thee to do, Lo! again another

witness. And see how unexceptionable he makes him also.

And one Ananias, he says, ὦ devout man according to the

law,—so far is it from being anything alien!—having a

good report of all the Jews that dwelt (there). And I in

the same hour received sight. ‘Then follows the testimony

borne by the facts. Observe how it is interwoven, of persons

and facts; and the persons, both of their own and of aliens: -

the priests, the elders, and his fellow-travellers: the facts,

what he did and what was done to him: and facts bear

witness to facts, not persons only. Then Ananias, an alien‘;

then the fact itself, the recovery of sight; then a great

prophecy. And he said, The God of our fathers hathv. 14.

chosen thee, that thou shouldest know His will, and see

That Just One. It is-well said, Of the fathers, to shew that

they were not Jews, but aliens from the Law, and that it

was not from zeal (for the Law) that they were acting. That

thou shouldest know His will. Why then His will is this.

See how in the form of narrative it is teaching. And see That

Just One, and hear the voice of His mouth. For thou shalt. 15.

be His witness unto all men of what thou hast seen and

heard. And see, he says, that Just One. For the present

he says no more than this: if He is Just, they are guilty.

And hear the voice of His mouth. See how high he raises

the fact! For thou shalt be His wiitness—for this, because

thou wilt not betray! the sight and hearing—Joth of what'i-e.

thou hast seen, and of what thou hast heard: by means Flee ic!

of both the senses he claims his faithfulness—éo all men.

And now why tarriest thou? arise, and be baptized, andv. 16.

wash away thy sins, calling on His name. FYicre it is [3.]

a great thing he has uttered. For he said not, Be baptized

in His name; but, calling on the name of Chrisi. It shews

© Perhaps it should be, ““ And he he says of Ananias, οὕτως οὐδὲν ἀλλό-
too, not an alien :”? viz. being a devout τριόν ἐστι,
man according to the Law: as aboye,

Homi.

XLVII.

ι Mod.t.
‘have
heard.’

630 We, as Paul, are called to be witnesses.

that He is God: since it is not lawful to call upon any
other, save God. Then he shews also, that he himself was
not compelled: for, I said, says he, What must I do?
Nothing is (left) without witness: no; he brings forward
the witness of a whole city, seeing they had beheld him
led by the hand. But see the prophecy fulfilled. To all
men, it is said. For be did become a witness to Him,
and a witness as it ought to be; by what he suffered,
by what he did, and by what he said. Such witnesses
ought we also to be, and not to betray the things we have
been entrusted withal: I speak not only of doctrines, but
also of the manner of life. For observe: because he had
seen, because he had heard, he bears witness to all men,
and nothing hindered him. We too 'bear witness that there
is a Resurrection and numberless good things: we are
bound to bear witness of this to all men. ‘Yes, and we
do bear witness,’ you will say, ‘and do believe.’ How,
when ye act the contrary? Say now: if any one should
call himself a Christian, and then having apostatised
should hold with the Jews, would this testimony suffice?
By no means: for men would desire the testimony which is
borne by the actions. Just so, if. we say that there is a
Resurrection and numberless good things, and then despise
those things and prefer the things here, who will believe
us? Not what we say, but what we do, is what all men look
to. Thou shalt be a witness, it says, unto all men: not only
to the friendly, but also to the unbelievers: for this is what
witnesses are for; not to persuade those who know, but those
who know not. Let us be trustworthy witnesses. But how
shall we be trustworthy? By the life we lead. The Jews
assaulted him: our passions assault us, bidding us abjure our
testimony. But let us not obey them: we are witnesses from
God. (Christ) is judged that He is not God‘: He has sent
us to bear witness to Him. Let us bear witness and persuade
those who have to decide the point: if we do not bear witness,
we have to answer for their error also. But if in a court of
jastice, where worldly matters come in question, nobody

4 Κρίνεται map’ ἀνθρώποις (τισὶν ὁ He is brought before the bar of men’s
Θεὸς add. mod. t.) ὅτι οὐκ ἔστι Θεός. judgment for trial whether He be God :
The subject, not expressed, is Christ. so below τοὺς δικάζοντας.

A good life, the highest testimony. 631

would receive a witness full of numberless vices, much less Ac'rs
here, where such (and so great) are the matters to be considered. Par
We say, that we have heard Christ, and that we believe the
things which He has promised: -Shew it, say they, by your
works: for your life bears witness of the contrary—that ye

do not believe. Say, shall we look at the money-getting
people, the rapacious, the covetous? the people that mourn

and wail, that build and busy themselves in all sorts of
things, as though they were never to die? “ Ye do not believe

that ye shall die, a thing so plain and evident: and how
shall we believe you when ye bear witness?” For there are,
there are many men, whose state of mind is just as if they
were not to die. For when in a lengthened old age they

set about building and planting, when will they take death

into their calculations? It will be no small punishment to

us that we were called to bear witness, but were not able to

bear witness of the things that we have seen. We have seen
Angels with our eyes, yea, more clearly than those who
have (visibly) beheld them. We! shall be witnesses to !Mod.t,
Christ: for not those only are ‘martyrs,’ (or witnesses, 0
whom we so eall,) but ourselves also. This is why they be.’
are called martyrs, because when bidden to abjure (the
faith), they endure all things, that they may speak the
truth: and we, when we are bidden by our passions to
abjure, let us not be overcome. Gold saith: Say that
Christ is not Christ. Then listen not to it as to God, but
despise its biddings. The evil lusts® profess that they know Tit. 1,
God, but in works they deny Him. For this is not to wit-
ness, but the contrary. And indeed that others should
deny (Him) is nothing wonderful: but that we who have
been called to bear witness should deny Him, is a grievous

and a heinous thing: this of all things does the greatest hurt

to our cause. Jé shall be to (your)selves for a testimony, puke.
He saith: but (this is) when we ourselves stand to it firmly. 7
If we would all bear witness to Christ, we should quickly
persuade the greater number of the heathen. Itisa great [4.]
thing, my beloved, the life (one leads). Let a man be savage

as a beast, let him openly condemn thee on account of thy

¢ Mod. t. adds: ‘‘say the same: nobly, that it may not be said of us
but be not thou seduced, but stand also, They profess, &c.

093 Heretics often prevail by their personal virtues.

Homit.. doctrine‘, yet he secretly approves, yet he will praise, yet he

XLVII.

τ will admire. For say, whence can an excellent life proceed ?

Hom. ii.
p- 91].

From no source, except from a Divine Power working in
us. ‘What if there be heathen also of such a character δ᾽
If anywhere any of them be such, it is partly from nature,
partly from vainglory. Wilt thou learn what a brilliancy
there is in a good life, what a force of persuasion it has?
Many of the heretics have thus prevailed, and while their
doctrines are corrupt, yet the greater part of men out of
reverence for their (virtuous) life did not go on to examine
their doctrine: and many even condemning them on account
of their doctrine, reverence them on account of their life: not
rightly indeed, but still so it is, that they do thus feel (to-
wards them). This has brought slanders on the awful articles
of our creed, this has turned every thing upside down, that no
one takes any account of good living: this is a mischief to the
faith. We say that Christis God; numberless other arguments
we bring forward, and this one among the rest, that He has
persuaded all men to live rightly: but this is the case with
few. The badness of the life is a mischief to the doctrine of
the Resurrection, to that of the immortality of the soul, to
that of the Judgment: many other (false doctrines) tco it
draws on witb itself, fate, necessity, denial of a Providence.
For the soul being immersed in numberless vices, by way of
consolations to itself tries to devise these, that it may not be
pained in having to reflect that there is a Judgment, and that
virtue and vice lie im our own power. (Such a) life works num-
berless evils, it makes men beasts, and more irrational than
beasts: for what things are in each several nature of the
beasts, these it has often collected together in one man, and
turned everything upside down. ‘This is why the devil has
brought in the doctrine of Fate: this is why he has said that
the world is without a Providence: this is why he advances
his hypothesis of good natures, and evil natures, and his

Γ Kav φανερῶς οὐ καταγινώσκῃ valde efferus, licet aperte ob dogma

(B.C. -εἰ) διὰ τὸ δόγμα, ἀλλ᾽ ἀποδέ-
χεται κιτ.λ. Ben. retains this, in the
sense, saltem aperte non damnabit
propter dogma: taking κἂν in different
senses in this and the former clause.
Ed. Par. Ben. 2, Legendum videtur
φανερῶς οὖν καταγ. Licet sit quispiam

condemnet, at clam ete. Erasm. Etiam

si per dogma non condemnetur. The
emendation is sure and easy: κἂν
φανερῶς SOY καταγινώσκῃ. So below,

Πολλοὶ δὲ Kal καταγινώσκοντες αὐτῶν
διὰ τὸ δόγμα, αἰδοῦνται διὰ τὸν βίον,

An evil life is a bane to the best creed. 633

hypothesis of evil (uncreated and) without beginning, and Acts
material (in its essence): and, in short, all the rest of it, that 946,
he may ruin our life. For it is not possible fora man whois
of such a life either to recover himself from corrupt doctrines,

or to remain in a sound faith: but of inevitable uecessity

he must receive all this. For I do not think, for my part,

that of those who do not live aright, there could be easily
found any who do not hold numberless satanical devices—

as, that there is a nativity! (or birth-fate), that things happen ! γένεσις
at random, that all is hap-hazard and chance-medley. Where-

fore I beseech you let us have a care for good living, that we

may not receive evil doctrines. Cain received for punishment Gen. 4,
that he should be (ever) groaning and trembling. Such are ™
the wicked, and being conscious within themselves of num-
berless bad things, often they start out of their sleep, their
thoughts are full of tumult, their eyes full of perturbation;
everything is fraught for them with misgivings, everything
alarms them, their soul is replete with grievous expectation

and cowardly apprehension, contracted with impotent fear

and trembling. Nothing can be more effeminate than such

a soul, nothing more t+ inane®. Like madmen, it has no
self-possession. For it were well for it that in the enjoyment

of calm and quiet it were enabled to take knowledge of its
proper nobility. But when all things terrify and throw it into
perturbation, dreams, and words, and gestures, and fore-
bodings, indiscriminately, when will it be able to look into itself,
being thus troubled and amazed? Let us therefore do away

with its fear, let us break asunder its bonds. For were there

no other punishment, what punishment could exceed this—

to be living always in fear, never to have confidence, never to

be at ease? Therefore knowing these things assuredly, let

us keep ourselves in a state of calm, and be careful to
practise virtue, that maintaining both sound doctrines and

an upright life, we may without offence pass through this life

_
fx

& Old t. ἐξηχότερον : a word unknown
to the Lexicons, and of doubtful mean-
ing. If we could suppose a compara-
tive of the perfect participle in kas
(analogous to the comparison of ἐῤῥω-
μένος and ἄσμενος), ἐξεστηκότερον
would suit the sense very well: but

such a form seems to be quite unex-
ampled.—Mod. t.avonrérepov. Then:
‘¢ Even as madmen have no self-posses-
sion, so this has no self-possession.
When therefore is this to come to con-
sciousness of itself, having such a dizzi-
ness: which it were well &c.”

634 Careless living leads to unsound doctrine.

Homtt. present, and be enabled to attain unto the good things which
——— God hath promised to them that love Him, through the grace
and mercy of His only-begotten Son, with Whom to the Father
and the Holy Ghost together be glory, might, honour, now

and ever, world without end. Amen.

HOMILY XLVIII.

AcTs xxii. 17—0.

And it came to pass, that, when I was come again to Jerusalem,
even while I prayed in the temple, I was in a trance; and
saw him saying unto me, Make haste, and get thee quickly
out of Jerusalem: for they will not receive thy testimony
concerning me. And I said, Lord, they know that I im-
prisoned and beat in every synagogue them that believed on
thee: and when the blood of thy martyr Stephen was shed,
I also was standing by, and consenting unto his death, and
kept the raiment of them that slew him.

SEE how he thrusts himself (into danger). I came, he says,
after that vision, to Jerusalem. [J was in a trance, etc.]
Again, this is without witness: but observe, the witness
follows from the result. He said, They will not receive thy
testimony: they did not receive it. And yet from cal-
culations of reason the surmise should have been this, that
they would assuredly receive him. For J was the man that
made war upon the Christians: so that they ought to have
received him. Here he establishes two things: both that
they are without excuse; since they persecuted him contrary
to all likelihood or calculation of reason; and, that Christ
was God, as prophesying things contrary to expectation,
and as not looking to past things, but foreknowing the
things to come. How then does He say, He shall bear My Acts 9,
name before the Gentiles and kings and children of Israel 2 7s
Not, certainly persuade. Besides which, on other occasions
we find the Jews were persuaded, but here they were not.

636 Saul the persecutor an unexceptionable witness.

Homit. Where most of all they ought to have been persuaded, as
MEVUTL snowing his former zeal (in their cause), here they were not
persuaded. [And when the blood of Thy martyr Stephen
‘eis τὸ etc.] See where again his discourse terminates, namely’, in
pee ΟΝ the forcible main point: that it was he that persecuted, and
λαιον not only persecuted but killed, nay, had? he ten thousand
one hands, would have used them all to kill Stephen. He
ἀναιρῶν yeminded them of the murderous spirit heinously indulged
(by him and them). Then of course above all they would
not endure him, since this convicted them; and truly the
prophecy was having its fulfilment: great the zeal, vehement
the accusation, and the [Jews themselves] witnesses of the
v.21.22. truth of Christ! And he said unio me, Depart: for I will
send thee far hence unto the Gentiles. And they gave him
audience unto this word, and then lifted up their voices, and
said, Away with such a fellow from the earth: for it is not
fit that he. should live. The Jews* would not endure to
hear out all his harangue, but excessively fired by their
wrath, they shouted, it says, Away with him; for it is not fit
v.23.24. that he should live. And as they cried out, and cast off
their clothes, and threw dust into the air, the tribune com-
manded him to be brought into the castle, and bade that
he should be examined by scourginy ; that he might know
wherefore they cried so against him. Whereas both the
tribune ought to have examined whether these things were
so—yes, and the Jews themselves too—or, if they were not so,
to have ordered him to be scourged, he bade examine him
by scourging, that he might know for what cause they so
clamoured against him. And yet he ought to have learnt
from those clamourers, and to have asked whether they laid
hold upon aught of the things spoken: instead of that,
without more ado he indulges his arbitrary will and pleasure,
and acts with a view to gratify them: for he did not look to
this, how he should do a righteous thing, but only how he might
v.25. Stop their rage unrighteous as it was. And as they bound
him with thongs, Paul said unto the centurion that stood

« The sense is confused in old t.by lowed in old t. by φήσιν" αἶρε αὐτὸν
misplacing the portions of sacred text. ov yap καθήκει αὐτὸν Gv. Below, mod. »
Mod. t. ‘‘witnesses of the truth of t.‘‘ or the Jews themselves also, and
Christ speaking boldly. But the Jews, omits “or if it were not so, to have
ἅς. vv. 21—24.” which vv. are fol- ordered him to be scourged.”’

How he was a Roman citizen. 637

by, Is it lawful for you to scourge a man that is a Roman, Acts
and uncondemned? Paul lied not, God forbid: for he was
a Roman’: if there was nothing else, he would have
been afraid (to pretend this), lest he should be found out,
and suffer a worse punishment’. And observe, he does! See

not say it peremptorily’, but, Js ὲ lawful for you? The eee:
charges brought are two, both its being without examination, cues
and his being a Roman. :

«a2

17—30.

They held this as a great privilege vers
at that time: for they say that (it was only) from the time of
Hadrian that all° were named Romans, but of old it was not
so. He would have been contemptible had he been scourged:
but as it is, he puts ¢hem into greater fear (than they him).
Had they scourged him, they would also have dismissed?
the whole matter, or even have killed him; but as it is, the
result is not so. See how God permits many (good results)
to be brought about quite in a human way, both in the
case of the Apostles and of the rest (of mankind). Mark
how they suspected the thing to be a pretext*, and that
in calling himself a Roman, Paul [lied]: perhaps surmis-
ing this from his poverty. When the centurion heardv.26-29.
that, he went and told the tribune, saying, Take heed
what thou doest: for this man is a Roman. Then the

> Mod. t. entirely mistaking the
sense, interpolates, “On which account
also the tribune fears on hearing it.
And why, you will say, did he fear?”
as if it meant, The tribune would have
been afraid to be condemned for this,
&e.

¢ Meaning that all provincial sub-
jects of the Roman Empire came to be
called Romans, only in the time of
this Emperor: therefore in St. Paul’s
time it was a great thing to be able to
call oneself a Roman. If it means,
‘¢ All the citizens of Tarsus,’ the re-
mark is not apposite. Certain it is that
Tarsus, an wrbs Libera by favour of M.
Anthony, enjoyed neither jus coloniarum
nor jus civitatis until long afterwards,
and the Apostle was not a Roman
because acitizenof Tarsus, This how-
eVer is not the point of St. Chrysostom’s
remark. In the Catena and Gicumen. it
will be seen, that in later times the
extended use ofthename‘‘ Roman” asap-
plied to allsubjects of the Romau Empire
made a difficulty in the understanding

of this passage. Thus Ammonius takes
it that St. Paul was a ‘+ Roman,”
because a native of Tarsus which was
subject to the Romans (so (e.): and
that the Jews themselves for the like
reason were Romans; but these scorned
the appellation as a badge of servitude;
Paul on the contrary avouched it, set-
ting an example of submission to the
powers that be.—After this sentence
mod. t. interpolates, ‘‘ Or also he called
himself a Roman to escape punish-
ment: for, &c.”

4 παρέπεμψαν ἄν: mod. t. (after Cat.)
needlessly alters to παρέτρεψαν.

© πρόφασιν εἶναι τὸ πρᾶγμα καὶ τὸ
εἰπεῖν αὐτὸν Ῥωμαῖον τὸν Παῦλον" καὶ
Yows.... We read τῷ εἰπεῖν and καὶ
ψεύδεσθαι Toy Π. tows. Mod. t. “« But
the tribune by answering, with a great
sum, &c. shews that he suspected it to
be a pretext, Paul’s saying that he was
a Roman: and perhaps he surmised
this from Paul’s apparent insignifi-
cance.”

Homi.
XLVI.

νυν. 30.

ch. 23,1.

ν, 5--.Ὁ.

L2.]

638 Why he reproves the high priest’s insolence.

tribune came, and said unto him, Tell me, art thou a
Roman? He said, Yea. And the tribune answered,
With a great sum obtained I this freedom. And Paul said,
But Iwas free born. Then straightway they departed from
him which should have examined him: and the tribune
also was afraid, after he knew that he was a Roman,
and because he had bound him.—But I, he says, was free
6orn. So then his father also was a Roman. What then
comes of this? He bound him, and brought him down to
the Jews’. On the morrow, because he would have known
the certainty wherefore he was accused of the Jews, he
loosed him from his bands, and commanded the chief
priests and all their council to appear, and brought Paul
down, and set him before them. We discourses not now to
the multitude, nor to the people. And Paul, earnestly
beholding the council, said, Men and brethren, I have
lived in all good conscience before God until this day.
What he means is this: I am not conscious to myself of
having wronged you at all, or of having done anything worthy
of these bonds. What then said the high priest’? Right
justly, and ruler-like, and mildly: And the high priest
Ananias commanded them that stood by him to smite him
on the mouth. Then said Paul unto him, God shall smite
thee, thou whiled wall: for sittest thou to judge me after
the law, and commandest me to be smitten contrary to the
law? And they that stood by said, Revilest thou God’s
high priest 5 Then said Paul, I wist not, brethren, that he
was the high priest: for it is written, Thou shalt not speak
evil of the ruler of thy people*. Because I knew not that he
was high priest. Some say, Why then does he defend
himself as if it was matter of accusation, and adds, Thou shalt

‘ Mod. t. interpolates: ‘‘So far was
it from being a falsehood, his saying,
&c. that he also gained by it, being
loosed from his chains. And in what
way, hear.” And below, altering the
sense: ‘‘ He no longer speaks to the
tribune, but to the multitude and the
whole people.”

& Mod. t. ‘‘ When he ought to have
been pricked to the heart, because
(Paul) had been unjustly bound to
gratify them, he even adds a further

wrong, and commands him to be beaten:
which is plain from the words sub-

joined.”

h Mod. t. ‘*¢ Now some say, that
he knowing it speaks ironically (or
feigns ignorance, εἰρωνεύεται) ; but it
seems to me, that he did not at all
know that it was the high priest :
otherwise he would even have honoured
him: wherefore &c.” In oldt. τινές φασι,
placed before ὅτι οὐκ Sew, κ. τ. A.
requires to be transposed.

How could he be ignorant that it was the high priest? 639

not speak evil of the ruler of thy people? For if he were Acts
not the ruler, was it right for no better reason than that abt
to abuse (him or any) other? He says himself, Being 1 Cor.
reviled, we bless; being persecuted, we suffer it; but here ’
he does the contrary, and not only reviles, but curses.
They are the words of boldness, rather than of anger; he did

not choose to appear in a contemptible light to the tribune.

For suppose the tribune himself had spared to scourge him,

only as he was about to be delivered up to the Jews, his
being beaten by their servants would have more emboldened
him: this is why Paul does not attack the servant, but the
person who gave the order. But that saying, Thou whited
wall, and dost thou sit to judge me after the law? (is)
instead of, Being (thyself) a culprit: as if he had said, And
(thyself) worthy of stripes without number. See accordingly

how greatly they were struck with his boldness: for whereas

the point was to have overthrown the whole matter, they
[For it 15 written etc.] He wishes! Me

rather? commend him*.
to shew that he thus speaks, not from fear, nor because ~
(Ananias) did not deserve to be called this, but from obedience
to the law in this point also. And indeed I am fully
persuaded that he did not know that it was the high priest’,
since he had returned now after a long interval, and was not
in the habit of constant intercourse with the Jews; seeing
him too in the midst among many others: for the high
priest was no longer easy to be seen at a glance, there being
many of them and diverse. So, it seems to me, in this also
he spoke with a view to his plea against them: by way

flock put under his charge: but this

i Mod.t. ‘‘ Away with the thought:
man made havoc uponit, &c. Seve-

he appears to have done neither the
one nor the other: but to one accu-
rately considering it, the words, &c.”
k Παραινοῦσι, all our Mss. But
Erasm. debacchantur, and all the
Edd. παροινοῦσιν, contrary to the
sense. ; ᾿
1 Other interpretations are given in
the Catena and (icum. ‘‘ Anonym. :
The high priest being a hypocrite
deserved to be called a whited wall.
Whence also Paul says he did not
even know him as high priest, since it
is the work of a high priest to save the

rus: Paul justly reproached him,
but then, as if repenting, said: 1 knew
not, &c. Not know that be was high
priest? Then how saidst thou, And
sittest thou to judge me ?—But he pre-
tends ignorance: an ignorance which
does no harm, but is an ‘ economy’
(oikovowovcay): for reserve (μεταχει-
ρισμὸς) may be more forcible than
speaking out (παῤῥησία): an unsea-
sonable παῤῥησία often hinders the
truth: a seasonable μεταχ- as often ad-
vances it.”’ See above, page 25, note f.

Homtt,
XLVIII.

Recapi-
tulation.
wali

. 18.

10.

. 22.

. 25.

640 The paradox: “they will not receive thy testimony.”

of shewing that he does obey the law; therefore he (thus)
exculpates himself.

(5) But let us review what has been said. (a) [And when
I was come again to Jerusalem etc.| How was it™, that
being a Jew, and there brought up and taught, he did not
stay there? + Nor did he abide there, unless he had a mind
to furnish numberless occasions against him: everywhere
just like an exile, fleeing about from place to place. (c) While
I prayed in the temple, he says, tt came to pass that I was
ina trance. (To shew) that it was not simply a phantom of
the imagination, therefore zhile he prayed (the Lord) stood
by him. And he shews that it was not from fear of their
dangers that he fled, but because they would not receive his
testimony. But why said he, They know I imprisoned ?
Not to gainsay Christ, but because he wished to learn this
which was so contrary to all reasonable expectation. Christ,
however, did not teach him (this)", but only bade him depart,
and he obeys: so obedient is he. And they lifted up their
voices, it says, and said, Away with him: it is not fit that
this fellow should live. Nay, ye are the persons not fit to live ;
not he, who in everything obeys God. O villains and
murderers! And shaking out their clothes, it says, they
threw dust into the air, to make insurrection more fierce,
because they wished to frighten the governor. And observe;
they do not say what the charge was, as in fact they had
nothing to allege, but only think to strike terror by their

m Mod.t. omits the whole of the

portion marked (a). The sense is:
St. Paul is concerned to explain how
it was that having been bred and
taught in Jerusalem, he did not remain
there. It was by command of Cbrist
in a vision that he departed. In fact,
he could not stay there unless, &e.
Accordingly we find him everywhere
fleeing about from place to place, like
one exiled from his own land. The
words, which are corrupt, are: οὐκ ἐκεῖ
ἔμενεν; οὐδὲ ἐκεῖ διέτριβεν (οὐδὲ
γὰρ ἐξῆν ἐκεῖ διατρίβειν ἢ) εἰ μὴ μυρία
kar αὐτῶν (αὐτοῦ A) κατασκευᾶσαι (sic)
ἤθελε πανταχοῦ" καθάπερ τις φυγὰς

περιφυγών.

Ὁ τὸ οὕτω παράδοξον, viz. that the
Jews would not receive the testimony
of one, who from his known history
had, of all men, the greatest claim to
be heard by them: ‘‘ Lord, they know
ete. therefore surely they will listen to
me.”? (So St. Chrysostom constantly
interprets these words: see Cat. in ].)
But Christ did not gratify his wish for
information on this point: He only
bade him depart.—The innovator, who
has greatly disfigured this Homily by
numerous interpolations, has here:
“did not teach him what he must
do.”

Paul defends himself for the sake of the people. 641

shouting. [ The tribune commanded εἰς. and yet he ought Acrs
to have learnt from the accusers, [wherefore they cried so oan
against him. And as they bound him etc.| And the chief v.24-30.
captain was afraid, afler he learnt that he was a Roman.

Why then it was no falsehood. On the morrow, because he
would know the certainty wherefore he was accused of the
Jews, etc.| he brought him down before the council. This

he should have done at the outset. He brought him in,
loosed. This above all the Jews would not know what to

make οἵ. And Paul, it says, earnesily beholding them, ch. 23,
It shews his boldness, and ' how it awed them. [Then the ion
high priest Ananias etc.}_ Why, what has he said that was τρεπτι.
affronting? What is he beaten for? Why what hardihoog, *””
what shamelessness! Therefore (Paul) set him down (with a
rebuke): [God shall smite thee, thou whited wall.) Accord- v.
ingly (Ananias) himself is put to a stand, and dares not say

a word: only those about him could not bear Paul's bold-

4)
vo
δ

ness. They + saw a man ready to die’ * *« * for if this was
the case, (Paul) had but to hold his peace, and the tribune
would have taken him, and gone his way; he would have
sacrificed him to them. He both shews that he suffers
willingly what he suffers, and thus excuses himself before
them, not that he wished to excuse himself to them—since
as for those, he even strongly coudemns them—but for the

[3.}

sake of the people..

© τοῦτο μάλιστα ἠπόρησαν ἂν οἱ
Ιουδαῖοι: i. 6. perhaps ‘*‘ they would
be at a loss to know the reason of his
being brought before them loosed, not
knowing what had passed between him
and the tribune. Mod. t. amplifies:
‘“¢ This he ought to have done at the
outset, and neither to have bound him,
nor have wished to scourge him, but to
have left him, as having done nothing
such as that he should be put in bonds.
And he loosed him, it says, ete. This
above all the Jews knew not what to
make of.”

P εἶδον ἄνθρωπον θανατῶντα᾽ εἰ γὰρ
τοῦτο ἦν, κἂν ἐσίγησεν: καὶ λαβὼν
αὐτὸν ἀπῆλθεν κἂν ἐξέδωκεν αὐτὸν
αὐτοῖς ὁ χιλίαρχος. The meaning
(see above p. 639.) may be: “ὙΠῸ wrong
was not to be put up with, for to hold
his peace under such treatment would
have been to embolden the tribune to
sacrifice him to his enemies, as a per-

[ Violating the law, commandest thou

son who might be insulted with impu-
nity.” But the passage is corrupt:
perhaps it should be οὐκ (mod. t. has
οὕτως) εἶδον ἄνθρ. bay. ** They did not
see before them one who was willing
to die, i.e. to let them take away his
life. For if this were the case, he had
but to hold his peace, and the tribune
would, ἕο." Mod. t. ‘¢ }n such wise
saw they a man ready to die; and they
would not endure it. J knew not that
he was the high priest. Why then:
the rebuke was of ignorance. For if
this were nof the case, κἂν λαβὼν
αὐτὸν ἀπῆλθε καὶ ov ἐσίγησε, κἂν
ἐξέδωκεν, κ. τ. A.”

4 Mod.t. quite perverting the sense:
“¢ Obeying the law, not from a wish to
shew (ἐνδείξασθαι) to them: for those
he had even strongly condemned. For
the law’s sake, therefore, he defends
himself, not for the sake of the people:
with reason, ὅσο,"

τί

Homtt.
XLVIII.

Mat. 23,
27.

John 5,
45.

v. 4. 5.

1 >
εἰρω-

νεύεται

642 Vices pass themselves off for virtues :

me to be beaten?] Well may he say so: for to kill a man
who had done (them) no injury, and that an innocent
person, was a violating of the law. For neither was it
abuse that was spoken by him, unless one would call Christ’s
words abusive, when He says, Woe unto you, Scribes and
Pharisees, for ye are like unto whited walls. ‘True, you
will say: but if he had said it before he had been beaten,
it would have betokened not anger, but boldness. But 1
have mentioned the reason of this’. And (at this rate)
we often find Christ Himself ‘speaking abusively’ to the
Jews when abused by them; as when He says, Do not
think that I will accuse you. But this is not abuse, God
forbid. See, with what gentleness he addresses these men:
1 wist not, he says, that he was God’s high priest: and, (to
shew) that he was not 'dissembling, he adds, Thow shalt
not speak evil of the ruler of thy people. He even con-
fesses him to be still ruler. Let us also learn the gentleness
also’, that in both the one and the other we may be perfect.
For one must look narrowly into them, to learn what the
one is and what the other: narrowly, because these virtues
have their corresponding vices hard by them: mere forward-
ness passing itself off for boldness, mere cowardice for
gentlenesst: and need being to scan them, lest any person
possessing the vice should seem to have the virtue: which
would be just as if a person should fancy that he was
cohabiting with the mistress, and not know that it was the
servant-maid. What then is gentleness, and what mere
When others are wronged, and we do not take
their part, but hold our peace, this is cowardice : when we
are the persons ill-treated, and we bear it, this is gentleness.

cowardice?

τ viz. it was because he did not
choose to let the tribune despise him
p. 639. And so mod. t. adds, ὅτι οὐκ
ἐβούλετο καταφρονηθῆναι.

5 Μάθωμεν καὶ τὴν ἐπιείκειαν, i. 6.
Paul's, as well as his παῤῥησία. Mod.
t. ‘Let ws then also learn gentleness.”

t ὅτι παρυφεστᾶσιν αὐταῖς αἱ κακίαι,
τῇ μὲνπαῤῥησίᾳ θρασύτης, τῇ δὲ ἐπιεικείᾳ
ἀνανδρία. It is seldom possible to
match the ethical terms of one lan-
guage with exactequivalentsin another,
Here θρασύτης, as opposed to παῤῥησία

‘courage in speaking one’s mind,’ is
not merely ‘ audacity,’ or ‘hardihood,’ or
‘ pugnacity,’ or ‘ the spirit of the bully,’
though it may be applied to all these.
On the whole, ‘ forwardness’ seems to
be most suitable for the antithesis: the
one character comes forward boldly
and speaks up in the cause of truth
and justice; the other thrusts itself
forward, in its own cause, for resent-
ment of wrongs done to oneself. Below,
in connexion with ἀνανδρία it means
what we call ‘ bullying.’

forwardness for boldness, cowardice for gentleness. 643

What is boldness? Again the same, when others are the Acts
persons for whom we contend. What forwardness? When ei
it is in our own cause that we are willing to fight. So
that magnanimity and boldness go together, as also
(mere) forwardness and (mere) cowardice. For he that
(does not) resent on his own behalf", will hardly but resent
on behalf of others: and he that does not stand up for
his own cause, will hardly fail to stand up for others.
For when our habitual disposition is pure from passion,
it admits virtue also. Just as a body when free from fever
admits strength, so the soul, unless it be corrupted by
the passions, admits strength. It betokens great strength,
this gentleness: it needs a generous and a gallant soul,
and one of exceeding loftiness, this gentleness. Or, think you,
is it a small thing to suffer ill, and not be exasperated?
Indeed, one would not err if in speaking of the disposition to
stand up for our neighbours, one should call it the spirit of
manly courage. For he that has had the strength to be
able to overcome so strong a passion (as this of selfishness),
will have the strength to dare the attack on another. For
instance, these are two passions, cowardice and anger: if
thou have overcome anger, it is very plain that thou
overcomest cowardice also: but thou gettest the mastery
over anger, by being gentle: therefore (do so) with cowardice
also, and thou wilt be manly. Again, if thou hast not got
the better of anger, thou art become forward (and pugna-
cious) ; but not having got the better of this, neither canst
thou get the better of fear; consequently, thou wilt be
a coward too: and the case is the same as with the body ;
if it be weak, it is quickly overcome both by cold and
heat: for such is the ill temperament, but the good
temperament is able to stand all (changes). Again, great-
ness of soul is a virtue, and hard by it stands pro-
digality : economy is a virtue, the being a good manager;
hard by it stands parsimony and meanness. Come, let us

u ΑἹ] our Mss. ὁ yap ὑπὲρ ἑαυτοῦ μὴ [Ι͂π the next sentence, C. omits the μὴ
ἀλγῶν, δυσκόλως ὑπὲρ ἑτέρων ἀλγήσει, before ἀμύνων, and A, the οὐκ before
but Sav. marg. οὐκ ἀλγήσει: which ἀμυνεῖται.
we adopt as indispensable to the sense.

Tate

644 So, prodigality must not be mistaken for generosity.

Homr.again collate aud compare the virtues (with their vices).

XLVUI. τὰν

Lukel€
WB}

ell then, the prodigal person is not to be called great-
minded. How should he? The man who is overcome by
numberless passions, how should he be great of soul? For
this is not despising money; it is only the being ordered
about by other passions: for just as a man, if he were at the
beck and bidding of robbers to obey their orders, could not
be free; (so it is here.) His large spending does not come
of his contempt of money, but simply from his not knowing
how to dispose of it properly: else, were it possible both to
keep it and to lay it out on his pleasure, this is what he
would like. But he that spends his money on fit objects,
this is the wan of high soul: for it is truly a high soul, that
which is not in slavery to passion, which accounts money to
be nothing. Again, economy is a good thing: for thus that
will be the best manager, who spends in a proper manner,
and not at random without management. But parsimony is
not the same thing with this. + For the former* indeed,
not even when an urgent necessity demands, touches the
principal of his money: but the latter will be brother to the
former. Well then, we will put together the man of great
soul, and the prudent economist, as also the prodigal and the
mean man: for both of these are thus affected from littleness
of soul, as those others are (from the opposite). Let us not
then call him high-souled, who simply spends, but him who
spends aright: nor let us call the economical manager mean
and parsimonious, but him who is unseasonably sparing of
his money. What a quantity of wealth that rich man spent,

,who was clothed in purple and fine linen? But he was not

΄“ 5 > PJ
x Ἐκεῖνος μὲν γὰρ οὐδὲ ἀναγκαίας

οὗτος δέ ‘the latter, the niggard,
ἀπαιτούσης χρείας, THS οὐσίας ἅπτεται

though the need be ever so urgent, has

τῶν χρημάτων, οὗτος δὲ ἐκείνου γένοιτο
ἂν ἀδελφός. We leave this as it stands,
evidently corrupt. Something is want-
ing after οὗτος δὲ. ‘‘'The former, the
oikovouikds, is careful not to touch his

principal or capital, but will confine
his outlay within his income: the
latter, ἄς." But οὐδὲ ἄναγκ. ἀπ.

χρείας is hardly suitable in the former
case, and should rather come after

not the heart to touch either principal
or income’’— or something to that effect.
Then perhaps,.a@s οὖν οὗτος ἐκείνου
γένοιτο ἂν ἀδελφός; Mod. t. ‘ For
the former spends all upon proper
objects; the latter, not even when
urgent need requires, touches the prin-
cipal of his money. The οἶκον. there-
fore will to brother to the μεγαλοψ.᾽"

The prodigal is a slave to his own lusts. 045

high-souled: for his soul was possessed by an unmerciful Acrs
disposition and by numberless lusts: how then should it be ay
great? Abraham had a great soul, spending as he did for
the reception of his guests, killing the calf, and, where need

was, not only not sparing his property, but not even his life.

If then we see a person having his sumptuous table, having

his harlots and his parasites, let us not call him a man ofa
great mind, but aman of an exceedingly little mind. For see

how many passions he is enslaved and subject to—gluttony,
inordinate pleasure, flattery: but him who is possessed by

so many, and cannot even escape one of them, how can any

one call magnanimous? Nay, then most of all let us call
him little-minded, when he spends the most: for the more

he spends, the more does he shew the tyranny of those
passions: for had they not excessively got the mastery
over him, he would not have spent to excess. Again, if we

see a person, giving nothing to such people as these, but
feeding the poor, and succouring those in need, himself
keeping a mean table—him let us call an exceedingly high-
souled man: for it is truly a mark of a great soul, to despise
one’s own comfort, but to care for that of others. For tell

me, if you should see a person despising all tyrants, and
holding their commands of no account, but rescuing from
their tyranny those who are oppressed and evil entreated ;
would you not think this a great man? So let us account of

the man in this case also. The passions are the tyrant: if
then we despise them, we shall be great: but if we rescue
others also from them, we shall be far greater, as being
sufficient not only for ourselves, but for others also. But if

any one, at a tyrant’s bidding, beat some other of his subjects,

is this greatness of soul? No, indeed: but the extreme of
slavery, in proportion as he is great. And now also! there ist πρό-
set before us a soul that is a noble one and a free: but this Κεῖται.
the prodigal has ordered to be beaten by his passions: the

man then that beats himself, shall we call high-souled? By

no means. Well then * ἘΞ, but let us sce what is ereatness

of soul, and what prodigality ; what is economy, and what
meanness; what is gentleness, and (what) dulness and
cowardice; what boldness, and what forwardness: that
having distinguished these things from each other, we may

646 Prove all things, hold fast the good.

Homi. be enabled to pass (this life) well-pleasing to the Lord, and

XLVI to attain unto the good things promised, through the grace
and mercy of our Lord Jesus Christ, to Whom be the glory
for ever and ever. Amen.

HOM 1 LiYs XEEX.*

ACTS xxill.e 6—8.

But when Paul perceived that the one part were Sadducees,
and the other Pharisees, he cried out in the council, Men
and brethren, I am a Pharisee, the son of a Pharisee : of
the hope and resurrection of the dead I am called in question.
And when he had so said, there arose a dissension between
the Pharisees and the Sadducees: and the multitude was
divided. For the Sadducees say that there is no resurrection,
neither angel, nor spirit: but the Pharisees confess both.

AGAIN he discourses simply as man, and he does not on
all occasions alike enjoy the benefit of supernatural aid.
[I am a Pharisee, the son of a Pharisee” :| both in this, and
in what comes after it, he wished to divide the multitude,
which had an evil unanimity against him. And he does
not speak a falsehood here either: for he was a Pharisee
by descent from his ancestors. Of the hope and resurrection
of the dead I am called in question. For since they would
not say for what reason they arraigned him, he is compelled
therefore to declare it himself. But the Pharisees, it says,

a This Homily is wanting in C.
The mod. t. swarms with interpola-
tions.

> καὶ ἐν τούτῳ, viz. in saying I am
a Pharisee, καὶ ἐν τῷ μετὰ ταῦτα,
i.e. Of the hope of resurrection, &c.

Mod. t. ‘‘ but is also permitted to con-
tribute somewhat of himself, which
also he does and καὶ ἐν τ.; καὶ ἐν τῷ
μ. T- both on this occasion and on that
which followed (?) he pleads for him-
self, wishing, &c.”

Homin. confess both.
Xa:

618 Paul divides his adversaries.

And yet there are three things: how then
loes he say both? Spirit and Angel is put as one®. When
he is on their side, then they plead for him. And there
arose a great cry: and the scribes that were of the Phari-
sees part arose, and strove, saying, We find no evil in
this man: but (what) if a spirit has spoken to him, or
an angel‘? Why did they not plead for him before
this? Do you observe, how, when the passions give way,
the truth is discovered? Where is the crime, say they,
if an angel has spoken to him, or a spirit? Paul gives
them no handle against him. And when there arose a great
dissension, the tribune, fearing lest Paul should have
been pulled in pieces of them, commanded the soldiers to go
down, and to take him by force from among them, and to
bring him into the castle. The tribune is afraid of his being
pulled in pieces, now that he has said that he is a Roman:
and the matter was not without danger. Do you observe
that Paul had a right to profess himselfa Roman? Else,
neither would (the tribune) have been afraid now. So it
remains that the soldiers must bear him off by force. But
when the wretches saw all to be without avail, they take
the whole matter into their own hands, as they would
and their
wickedness stops nowhere, though it received so many
checks: and yet how many things were providentially
ordered, on purpose that they might settle down from their
rage, and learn those things through which they might
possibly recover themselves! But none the less do they set

fain have done before, but were prevented :

© Mod. t. “ Either because spirit
and angel is one, or because the term
ἀμφότερα is taken not only of two but
of three.’’ (This is taken from Ammo-
nius in the Catena. The innovator
adds:) ‘*the writer therefore uses it
KaTexpnoTua@s, and not according to
strict propriety.”’

4 The last.clause in the vulgate text,
μὴ θεομαχῶμεν, is uaknown to S. Chrys.
being in fact quite a modern addition,
Chrys. interprets it as an aposiopesis—
viz. ποῖον ἔγκλημα; S. Isidore of Pe-
jusium in the Cat. τὸ yap εἰ ἤ ἐστι: τοῦτ᾽
ἐστιν, ἢ wv. ἐλάλησεν αὐτῷ ἢ ἄγγελος.
Ammonius ibid. ‘* Either the sentence
is left incomplete, viz. but whether a

spirit or an angel has spoken to him...
is not certain: or, it is to be spoken as
on the part of the Pharisees, Εἴδε (?)
mv. K. τ. A. that is, Behold, he is mani-
festly asserting the resurrection, taught
(xarnxnbels) either by the Holy Ghost
or by an angel the doctrine of the re-
surrection.”’ Mod. t. using the latter:
“* Where is the crime, if an angel has
spoken to him, if a spirit, and taught
(κατηχηθείς5) by him, he thus teaches
the doctrine of the resurrection ?” (and
then, adopting the modern addition μὴ
θεομ.) “then let us not stand off from
him. lest warring with him, we be
found also fighting against God.”’

The Jews always ready to league together for evil. 649

upon him. Sufficient for proof of his innocence was even Acts
this, that the man was saved when at the point to be pulled aro
in pieces, and that with these so great dangers about him,
he escaped them all. And the night following the Lord
stood by him, and said, Be of good cheer, Paul: for as thou ν.11-18,
hast testified of Me in Jerusalem, so must thou bear witness
also at Rome. And when it was day, certain of the Jews
banded together, and bound themselves under a_ curse,
saying that they would neither eat nor drink till they had
killed Paul. And they were more than forty which had
made this conspiracy. They bound themselves under a
curse, it says. See how vehement and revengeful they are
in their malice! What means, bound under a curse® ὃ Why
then those men are accused for ever, seeing they did not
kill Paul. And forty together. For such is the nature of that
nation: when there needs concerting together fora good object,
not even two concur with each other: but when it is for an
evil object, the entire people does it. And they admit the
rulers also as accomplices. And they came to the chief y,14-99,
pricsts and elders, and said, We have bound ourselves under
a great curse, that we will eat nothing until we have slain
Paul. Now therefore ye with the council signify to the
tribune that he bring him down unto you to-morrow,
as though ye would enquire something more perfectly con-
cerning him: and we, or ever he come near, are ready to
kill him. And when Paut’s sister’s son heard of their lying
in wail, he went and entered into the castle, and told Paul.
Then Paul called one of the centurions unto him, and said,
Bring this young man unto the tribune: for he hath
a certain thing to tell him. So he took him, and brought
him to the tribune, and said, Paul the prisoner called
me unto him, and prayed me to bring this young man unto
thee, who hath something to say unto thee. Then the
tribune look him by the hand, and went with him aside
privately, and asked him, What is that thou hast to tell
me? And hz said, The Jews have agreed to desire thee that

e To this question mod. ᾧ. inter- faith to Godward, if they should not
polates for answer from Ammonius in do that which was determined against
the Catena, “‘ that is, they declared Paul.’’
themselves to be out of the pale of the

650 Christ is near, yet man’s help is used.

Homi. thow wouldest bring down Pauk to-morrow into the council,
XLIX. : :

as though they would enquire somewhat of him more per-
fectly. But do not thou yield unto them: for there lie in
wait for him of them more than forty men, which have
bound themselves with an oath, that they will neither eat
nor drink till they have killed him: and now are they
ready, looking for a promise from thee. So the tribune
then let the youny man depart, and charged him, See
thou tell no man that thou hast shewed these things
to me. Again he is saved by man’s forethought. And
observe: Paul lets no man learn this, not even the centu-
rion, that the matter might not become known. And the
[2.] centurion having come, reported to the tribune. And it is
well done of the tribune also, that he bids him keep it secret,
that it might not become known: moreover he gives his
orders to the centurions only at the time when the thing was
to be done: and so Paul is sent into Cesarea, that there
too he might diseourse in a greater theatre and before
a more splendid audience: that so the Jews may not
be able to say, “‘ If we had seen Paul, we would have
believed—if we had heard him teaching.” Therefore this
excuse too is cut off from them. And the Lord, it said,
stood by him, and said, Be of good cheer: for as thou
hast testified of Me in Jerusalem, so must thou bear
witness also at Rome. (Yet) even after He has appeared
to him, He again suffers him to be saved by man’s means.
And one may well be astonished at Paul‘; he was not
taken aback, neither said, ‘Why, what is this? Have I
then been deceived by Christ?’ but he believed: yet,
because he believed, he did not therefore sleep: no; what
was in his own power by means of human wisdom, he did
not abandon. [ Bound themselves by a curse:] it was a
kind of necessity that those men fastened on themselves by
the curse. [Thal they would neither eal nor drink.| Behold
fasting the mother of murder! Just as Herod imposed on
himself that necessity by his oath, so also do these. For
such are the devil’s (ways): under the pretext forsooth of

{Καὶ ἄξιον ἐκπλαγῆναι τὸν Παῦλον: οὐκ ἐθορυβήθη, οὐδὲ εἶπε. Here mod. t.
(A. and Cat. omit this) τί δὴ τοῦτο; rightly transposes τί δὴ τοῦτο.

The rage of the Jews defeats itself. 651

piety he sets his traps. [And they came to the chief Acrs
priests οἷς.) And yet they ought to have come (to the peer
tribune), ought to have laid a charge, and assembled a court
of justice: for these are not the doings for priests, but for
captains of banditti, these are not the doings for rulers, but for
ruffans. They endeavour also to corrupt the ruler: but it
was providentially ordered, to the intent that he also should
learn of their plot. For not (only) by their having nothing
to say, but also by their secret attempt, they convicted
themselves that they were naught. It is likely too that after
(Paul was gone) the chief priests came to (the tribune) making
their request, and were put to shame. For* of course he
would not have liked either to deny or to grant their request.
How came he to believe (the young man’s tale)? He did so in
consequence of what had already taken place ; because it was
likely they,would do this also. And observe their wickedness:
they as good as laid a necessity on the chief priests also:
for if they undertook so great a thing themselves, and engaged
themselves in the whole risk, much more ought those to do
thus much. Do you observe, how Paul is held innocent by
those that are without, as was also Christ by Pilate? See
their malice brought to nought: they delivered him up, to kill
and condemn him: but the result is just the contrary ; he is
both saved, and held innocent. For had it not been so*, he
would have been pulled in pieces: had it not been so, he
would have perished, he would have been condemned. And
not only does (the tribune) rescue him from the rush (made
upon him,) but also from much other’ (violence :) see how
he becomes a minister to him, insomuch that without risk he
is carried off safe with so large a force. And he called unto v.23-30.
him two centurions, saying, Make ready two hundred
soldiers to go to Cesarea, and horsemen threescore and ten,
and spearmen two hundred, at the third hour of the night ;
and provide them beasts, that they may set Paul on, and

5. Mod. t. ‘* And with reason the
tribune does this (i. e. sends Paul
away): for of course he did not wish
either to gratify (χαρίσασθαι) or to
assent.” But the meaning is: “1
he had not been informed of their plot,
he would have been embarassed by

the request, not liking to refuse, nor
yet to grant it.”

b εἰ yap μὴ οὕτω. Cat. οὗτος : ‘but
for this man (the tribune).”

i Mod. t. omits ἀλλὰ καὶ ἄλλης πολ-
Ans ὅρα πῶς.

652 The tribune is satisfied of Paul’s innocence.

ἘΙΟΜΤΕ ΡΥ ΠΟ him safe unto Felix the governor. And he wrote α

——— letter after this manner: Claudius Lysias unto the most
excellent governor Felix sendeth greeting. This man was
taken of the Jews, and should have been killed of them: then
came I with an army, and rescued him, having understood
that he was a Roman. And when I would have known the
cause wherefore they accused him, I brought him forth into
their council: whom I perceived to be accused of questions
of their law, but to have nothing laid to his charge worthy of
death or of bonds. And when it was told me how that the
Jews laid wait for the man, I sent straightway to thee, and
gave commandment to his accusers also to say before thee
what they had against him. Fare ye well. See how the letter
speaks for him as a defence—for it says, I found nothing
worthy of death, but as accusation against them (rather) than
against him. [About lo have been killed of them} so set
upon his death were they. First, [7 came with the army, and
rescued him:] then also I brought him down unto them:
and not even so did they find anything to lay to his charge:
and when they ought to have been stricken with fear and
shame for the former act, they again attempt to kill him,
insomuch that again his cause became all the more clear.
And his accusers, he says, I have sent unto thee: that at the
tribunal where these things are more strictly examined, he
may be proved guiltless.

a Let us look then to what has been said above. J, he says,
uiation,

v.6. ama Pharisee: then, that he may not seem to pay court, he
adds, Of the hope and resurrection of the dead tt is, that I
am called in question. From this charge and calumny he
commends himself. [For the Sadducees indeed etc.| The
Sadducees have no knowledge of anything incorporeal, per-

1 παχεῖς. haps not even God; so gross are they': whence neither do

i [3.] they choose to believe that there is a Resurrection. [And

ΠΡ scribes, etc.] Look; the tribune also hears that the

ἐψηφί. Pharisees have acquitted him of the charges, and have given

thes sentence? in his favour, and with greater confidence carries
henge,» Dim off by force. Moreover all that was spoken (by Paul)

ὃ φιλο- was full of right-mindedness*®. [And the night following the

σοφίας.

God’s time, the time of need. 653

Lord stood by him, etc.| See what strong consolation! Acts
First he praises him, As thou hast testified to My cause in ey
Jerusalem ; then He does not leave him to be afraid for the —
uncertain issue of his journey to Rome: for thither also, He
saith, thou shalt not depart alone!, but thou shalt also have! μόνος.
all this boldness of speech. Hereby it was made manifest, not μον πα
(only) that he should be saved, but that (he should be so) μόνον.
in order to great crowns in the great city. But why did He
not appear to him before he fell into the danger? Because
it is evermore in the afflictions that God comforts us; for He
appears more wished-for, while even in the dangers He ex-
ercises and trains us. Besides, he was then at ease, when free
from bonds; but now great perils were awaiting him. We have v. 14.
bound ourselves, they say, wider a curse, that we will not
eal nor drink. What is all this zeal? That he may bring v.15.
him down, it says, unto you, as though ye would enquire into
his case more perfectly. as he not twice made a speech
unto you? has he not said that he is a Pharisee? What
(would ye have) over and above this? So reckless were they
and afraid of nothing, not tribunals, not laws: such their
hardihood which shrunk from nothing. They both declare
their purpose, and announce the way of carrying it into effect.
Paul's sister’s son heard of it. This was of God’s providence, v. 16.
their not perceiving that it would be heard. What then did
Paul? he was not alarmed, but perceived that this was God’s
doing: and casting all upon Him,so he acquits himself (from
further concern about it:) [having called one of the cen- v. 17.
turions, etc.| He told of the plot, he was believed; he is
saved. If he was acquitted of the charge, why did (the
tribune) send the accusers? ‘That the enquiry might be more
strict: that the man might be the more entirely cleared.

Such are God’s ways of ordering: the very things by
which we are burt, by these same are we benefited. Thus
it was with Joseph: his mistress sought to ruin him: and she Gen.39,
seemed indeed to be contriving his ruin, but by her contriving ἐπα
she placed him in a state of safety: for the house where
that wild beast (of a woman) was kept was a den in com-
parison with which the prison was gentle. For while he
was there, although he was looked up to and courted, he was
in constant fear, lest his mistress should set upon him, and

Homit.

X LIX.

Gen. 37,

18.

Gen.40,

23.

ib. 41,
40.

654 Evil designs overruled for good to the saints :

worse than any prison was the fear that lay upon him: but
after the accusation he was in security and peace, well rid of
that beast, of her lewdness and her machinations for his
destruction: for it was better for him to keep company with
human creatures in miserable plight, than with a maddened
mistress. Here he comforted himself, that for chastity’s
sake he had fallen into it: there he had been in dread, lest he
should receive a death-blow to his soul: for nothing in the
world is more annoying than a woman in love can be toa
young man who will not (meet her advances): nothing more
detestable (than a woman in such case), nothing more fell : all
the bonds in the worldare light to this. So that the fact was not
that he got into prison, but that he got out of prison. She made
his master his foe, but she made God his friend; brought him
into closer relation to Him Who is indeed the true Master ;
she cast him out of his stewardship in the family, but made
him a familiar friend to that Master. Again, his brethren
sold him; but they freed him from having enemies dwelling
in the same house with him, from envy and much ill will,
and from daily machinations for his ruin: they placed him
far aloof from them that hated him. For what can be worse
than this, to be compelled to dwell in the same house with
brethren that envy one; to be an object of suspicion,
to be a mark for evil designs? So that while they and she
were severally seeking to compass their own ends, far other
were the mighty consequences working out by the Providence
of God for that just man. When he was in honour, then
was he in danger; when he was in dishonour, then was he
in safety. The eunuchs did not remember him, and right
well it was that they did not, that the occasion of his
deliverance might be more glorious: that the whole might
be ascribed, not to man’s favour, but to God’s Providence:
that at the right moment, Pharaoh, reduced to need, might
bring him out; that not as conferring but as receiving a
benefit, the king might release him from the prison. It
behoved to be no servile gift, but that the king should be
reduced to a necessity of doing this: it behoved that it
should be made manifest what wisdom was in him. There-
fore it is that the eunuch forgets him, that Egypt might not
forget him, that the king might not be ignorant of him.

this is shewn in the history of Joseph and Jacob. 655

Had he been delivered at that time, it is likely he would Acts
have desired to depart to his own country: therefore he is pies
kept back by numberless constraints, first by subjection to
a master, secondly by being in prison, thirdly by being over
the kingdom, to the end that all this might be brought about
by the Providence of God. Like a spirited steed that is eager
to bound off to his fellows, did God keep him back there,
for causes full of glory. For that he longed to see his Gen.45,
father, and free him from his distress, is evident from his”
calling him thither.

Shall we look at other instances of evil designing, how [4.]
they turn out to our good, not only by having their reward,
but also by their working at the very time precisely what is
for our good? This (Joseph’s) uncle (Esau) had ill designs Gen. 27,
against his father (Jacob), and drove him out of his native ἡ
land: what then? He too set him (thereby) aloof from the
danger; for he too got (thereby) to be in safety. He made
him a wiser and a better. man’; he was the means of his! φιλο-
having that dream. But, you will say, he was a slave in ee
foreign land? Yes, but he arrives among his own kindred, Seely
and receives a bride, and appears worthy te his father in ~
law. But he too cheated him? Yes, but this also turned ἊΝ 29,
out to his good, that he might be the father of many
children. But it was in his mind to design evil against
him? True, but even this was for his good, that he might
thereupon return to his own country ; for if he had been in
good circumstances, he would not have so longed for home.
But he defrauded him of his hire? Aye, but he got more ib.31,
by the means. ‘Thus, in every point of these men’s history,”
the more people designed their hurt, the more their affairs
flourished. If (Jacob) had not received the elder daughter,
he would not soon have been the father of so many children;
he would have dragged out a long period in childlessness,
he would have mourned as his wife did. For she indeed iv. 30,
had reason to mourn, as not having become a mother: bat)?
he had his consolation: whence also he gives her a repulse.
Again, had not (Laban) defrauded him of his hire, he
would not have longed to see his own country; the *higher? φιλο-
points of the man’s character would not have come to light, σοφία
(his wives) would not have become more closely attached to

656 The evils of choosing a wife for her wealth.

Homit-him. For see what they say: With devouring hath he
Kise

Gen. a1, Cvoured us and our money. So that this became the

15. means of rivetting their love to him. After this he had in

them not merely wives, but (devoted) slaves; he was

beloved by them: a thing that no possession can equal: for

nothing, nothing whatever, is more precious than to be thus

ΤῸ τὰ loved by a wife and to love her. And a wife, Scripture

‘A man Says, that agrees with her husband. One thing this, as

cee the Wise Man puts it, of the things fer which a man is to be

agreeto- counted happy; for where this is, there all wealth, all

gee prosperity abounds: as also, where it is not, there all besides

profits nothing, but all goes wrong, all is mere unpleasantness

and confusion. Then let us seek this before all things. He

that seeks money, seeks not this. Let us seek those things

which can remain fixed. Let us not seek a wife from among the

rich, lest the excess of wealth on her side produce arrogance,

lest that arrogance be the means of marring all. See you

Gen. 3, not what God did? how He put the woman in subjection?

᾿ Why art thou ungrateful, why without perception? The

very benefit God has given thee by nature, do not thou mar

the help it was meant to be. So that it is not for her

wealth that we ought to seek a wife: it is that we may

receive a partner of our life, for the appointed order of the

procreation of children. It was not that she should bring

money, that God gave the woman ; it was: that she might be

an helpmate. But she that brings money, becomes, instead

' ἐπίβου- of a wife', a setter up of her own will, a mistress—it may be

ie a wild beast instead of a wife—while she thinks she has a

right to give herself airs upon her wealth. Nothing more

shameful than a man who lays himself out to get riches in

this way. If wealth itself is full of temptations, what shall

we say to wealth so gotten? For you must not look to this,

that one or another as a rare and unusual case, and contrary

to the reason of the thing, has succeeded: as neither ought

we in other matters to fix our regards upon the good which

people may enjoy, or their chance successes, out of the

common course: but let us look to the reason of the thing

as it is in itself, and see whether this thing be not fraught

with endless annoyance. Not only you bring yourself into a

disreputable position; you also disgrace your children by

Excuses of rich widows for second marriage. 657

leaving them poor, if it chanée that you depart this life

Acts

XXIII.

before the wife: and you give her incomparably more oc- 6...80.

casions for connecting herself with a second bridegroom.
Or do you not see that many women make this the excuse
for a second marriage—that they may not be despised ; that
they want to have some man to take the management of their
property? Then let us not bring about so great evils for the
sake of money; but let us dismiss all (such aims), and seek
a beautiful soul, that we may also succeed in obtaining love.
This is the exceeding wealth, this the great treasure, this
the endless good things: whereunto may we all attain by
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, world without end.
Amen.

σι

ν.84,5ὅ.

ο. 34,1.

HOMILY EL.

Acts xxiii. $1, 32, 33.

Then the soldiers, as it was commanded them, took Paul, and
brought him by night to Antipatris. On the morrow they
left the horsemen to go with him, and returned to the castle :
who, when they came to Cesarea, and delivered the epistle
to the governor, presented Paul also before him.

LIkE some king whom his body-guards escort, so did these
convey Paul; in such numbers too, and by night, for fear of
the wrath of the people*. Now then [you will say] that they
have got him out of the city, they desist from their violence ?
[No indeed.] But (the tribune) would not have sent him off
with such care for his safety, but that while he himself
had found nothing amiss in him, he knew the murderous
disposition of his adversaries. And when the governor
had read the letter, he asked of what province he was. And
when he understood that he was of Cilicia; I will hear thee,
said he, when thine aceusers are also come. Already Lysias
has spoken for his exculpation ; (but the Jews seek to) gain
the hearer beforehand. And he ordered him to be kept in
custody in Herod’s pretorium: again Paul is put in bonds.
And after five days came down the high priest Ananias with

ἃ χοῦ δήμου τὴν ὀργὴν THs ὁρμῆς. Emel
οὖν τῆς πόλεως αὐτὸν ἐξέβαλον, τότε
ἀφίστανται. So Edd. and our Mss, but
Cat. simply τὴν ὀργήν. The next sen-
tence, if referred affirmatively to the
Jews, would be untrue, for in fact the
Jews οὐκ ἀπέστησαν. Possibly the
scribes took it to refer to the soldiers :
but this is very unsatisfactory. To
make sense, it must be read interro-

gatively: ‘‘ Well then, at any rate that
now, they have got him out of the city,
they desist from further attempts ? By
no means; and in fact the precautions
taken for his safety shew what was the
tribune’s view of the matter, both that
Paul was innocent and that they were
set on murdering him.” We read ἀφί-
στανται τῆς ὁρμῆς.

Tertullus's artful pleading. 659

hindered Acts

the elders. See how for all this they do not desist :
oe

as they were by obstacles without number, nevertheless they 16
come, only to be put to shame here also. And with an
orator, one Tertullus*, And what need was there of an
orator 2 Which (persons) also informed the governor against
Paul. See how this man also from the very outset (4) with
his praises seeks to gain the judge beforehand. And when v. 2. 3.
he was called forth, Tertullus began to accuse him, saying,
Seeing that by thee we enjoy great quietness, and that very
worthy deeds are done unto this nation by thy providence,

we accept it always, and in all places, most noble Feliz,
with all thankfulness. Then as having much to say, he
passes by the rest: Notwithstanding, that I be not further v. 4.5
tedious unto thee, I pray thee that thou wouldest hear us of

thy clemency a few words. For we have found this man a
pestilent fellow, and a mover of sedition among all the Jews
throughout the world. (a) Asa revolutionary and seditious
person he wishes to deliver him up. And _ yet, it might be
answered, it is ye that have done this. (¢) And see how

he would put up the judge to a desire of punishing, seeing

he had here an opportunity to coerce the man that turned

the world upside down! Asif they had achieved a meritorious
action, they make much of it: [ Having found this fellow, εἰς.

a mover of sedition, say they, among all the Jews throughout

the world. (Had he been such,) they would have proclaimed

him as a benefactor and saviour of the nation®! And a ring-
leader of the sect of the Nazarenes. They thought this likely

to tell as a reproach—“ of the Nazarenes:” and by this

also they seek to damage him—for Nazareth was a mean
place. And, we have found him,say they: see how malicicusly

they calumniate him: (/ownd him,) as if he had been always

b It has been necessary to rearrange
the texts, and also to transpose the parts
marked a, b.—Kal μὴν ὑμεῖς, φησί,
τοῦτο πεποιήκατε. The φησί here is
hypothetical: ‘‘ Tertullus wishes to
arraign Paul as a seditious person.
And yet, Felix might say, it is ye Jews
that have been the movers of sedition :
in these words ye describe your-
selves.”’—Mod. t. “vv. 2.3.4. And
yet ye have dove this: then what
need of an orator ὃ See how this man

also from the very outset wishes to
deliver him up as a revolutionary and
seditious person, and with his praises
preoccupies the judge. Then as having
much to say, he passes 1t by, and only
says this, But that I be not further
tedious unto thee.”

© So much was sedition to their taste,
they would have been the last to ar-
raign him for that ; on the contrary &c.
—But Mod. t. ὡς λυμεῶνα λοιπὸν καὶ
κοινὸν ἐχθρὸν τοῦ ἔθνους διαβάλλουσι.

Une

660 Paul's dignified defence.

Homit. giving them the slip, and with difficulty they had succeeded in

v. 6.

getting him: though he had been seven days in the Temple!
Whoalsohath gone about to profane the temple; whomvwe took,
and would have judged according to our law. See how they
insult even the Law; it was so like the Law, forsooth, to beat,
to kill, to lie in wait! And then the accusation against
Lysias: though he had no right, say they, to interfere, in

v. 7—9. the excess of his confidence he snatched him from us: But

v. 10.

ws Ue

the tribune Lysias came upon us, and with great violence
took him away out of our hands, commanding his accusers
to come unto thee: by examining of whom thyself mayest
take knowledge of all these things, whereof we accuse
him. And the Jews also assented, saying that these things
were so. What then says Paul? Then Paul, after that the
governor had beckoned unto him to speak, answered, Foras-
much as I know that thou hast been of many years a just judge
unto this nation, I do the more cheerfully answer for myself.
This is not the language of flattery, his testifying to the judge’s
justice’: no, the adulation was rather in that speech of the
orator, By theé we enjoy greal quietness. If so, then why are
ye seditious ? What Paul sought was justice. [Knowing thee
to be a just judge,| I cheerfully, says he, [answer for myself. |
Then also he enforces this by the length of time: that (he had
been judge) of many years. Because that thou mayest under-
stand, ihat there are yet but twelve days since I went up to
Jerusalem for to worship. And what is thist? (It means),
“that 1 could not immediately have raised a commotion.”
Because the accuser had nothing to shew (as done) in Jeru-
salem, observe what he said: among all the Jews throughout

ἃ Hence it appears that Chrys. read
ὄντα σε κριτὴν δίκαιον in v. 10. though
the old text in the citation omits the
epithet. Cat. retains it.—See note k.

e As Felix had been many years a
judge, he was conversant enough with
the habits of the Jews to be aware that
the Pentecost which brought Paul to
Jerusalem was but twelve days past:
so that there had not been time to
raise a commotion. Mod. t. ‘* And
what did this contribute to the proof?
A great point: for he shews that Felix
himself knew that Paul had done
nothing of all that he was accused
of. But if he had evre raised an in-

surrection, Felix would have known it,
being judge, and such an affair would
not have scaped his notice.””—Below,
διὰ τοῦτο ἐνταῦθα αὐτὸν ἕλκει, We sup-
pose αὐτὸν to be Felix: Mod. t. sub-
stitutes ἐντεῦθεν ἀφέλκων, referring it
to the accuser. The meaning is obscure,
but it seems to be, ‘‘ draws the attention
of his judge to this point, viz. of his
having come up to worship, and there-
fore ἐνδιατρίβει τούτῳ τῷ δικαίῳ, lays
the stress upon this point, of Felix
being a just judge. Perhaps, however,
the true reading here is τῷ δεκαδύο,
“of its being not more than twelve
days.”

He refutes all their charges ; 661

the world. Therefore it is that Paul here forcibly attracts him Acrs
—lo worship, he says, [ came up, so far am 1 from raising oe
sedition—and lays a stress upon this point of justice, being
the strong point. And they neither found me in the Temple v. 12.
disputing with any man, neither raising up the people,
neither in the synagogues, nor in the city; which in fact
was the truth. And the accusers indeed use the term
ringleader, as if it were a case of fighting and insurrection ;
but see how mildly Paul here answers. But this I confess v.14.15.
unto thee, that after the way which they call heresy, so
worship I the God of my fathers, believing all things which
are written in the Law and the Prophets: and have hope
toward God, which they themselves also allow, that there
shall be a resurrection of the dead, both of the just and
unjust. ‘The accusers were separating him (as an alien), but [2.]
he identifies himself with the Law, as one of themselves.
And in this, says he, do I ewercise myself, to havev.16.17.
always «a conscience void of offence toward God and'*
toward men. Now after many years 1 came to bring
alms to my nation, and offerings. In which they found
me purified in the temple, not with multitude, neither
with tumult. Why then camest thou up? What brought
thee hither? To worship, says he; todo alms. ‘This was
not the act of a factious person. ‘Then also he casts out
their person’: buf, says he, (they that found me, were)
certain Jews from Asia, who ought to have been here before v.19.20.
thee, and object, if they had ought against me. Or else let Ἵν
these same here say, tf they have found any evil doing in me,
while I stood before the council, except it be for this one
voice, that I cried, standing among them, Touching the resur-
rection of the dead I am called in question by you this day.
For this is justification in superabundance, not to flee from
his accusers, but to be ready to give account to all. Of tive
resurrection of the dead, says he, am f this day called in

Eira καὶ ἐκβάλλει αὐτῶν τὸ πρόσ- δὲ οὐδὲ τοῦτο ἐκβάλλει referring to
wmoy, rejects their person, repudiates v. 21. Hence one might conjecture
their pretension. They had said, ‘+ We here, εἶτα οὐκ ἐκβ., to be placed after
found him:” he answers, ‘¢Therefound v. 20; but see note 1—Mod. t. ἐκβ.
me, in a condition as far as possible ἀ, τ: mp. λέγων ἀδιορίστως, Ἔν ois εὗρόν
from that of a mover of sedition—not pétivesT@vk.T.A. ‘ Saying indefinitely,

they, but certain of the Jews from Asia. In which there found me, (and then
Tn the Recapitulation, he says, καλῶς adding,) certain of the Jews from Asia,

Homit.
L.

Recapi-
tulation.
v. 3l—

ΞΘ:

ch. 24,4.
ι ἐγκόπ-
τεται

vy. 6,

662 and forbears to retort upon them.

question. And not a word said he of what he had to say, how
they had conspired against him, had violently kept him, had
laid wait for him—for these matters are of course spoken of
by the tribune*—but by Paul, though there was danger, not
so: no, he is silent, and only defends himself, though he had
very much to say. (b) Ju which" (alms), says he, they found
mein course of purifying inthe Temple. 'Thenhow did he pro-
fane it? For it was not the part of the same man both to purify
himself and worship and come for this purpose, and then to
profane it. This has with it a surmise of the justice of his
cause, that he does not fall into a long discourse. And he
gratifies the judge, I suppose, by that also, (namely, by)
making his defence compendious: (6) seeing that Tertullus
before him did make a long harangue. (7) And this too isa
proof of mildness, that when one has much to say, in order
not to be troublesome one says but few words. (ce) But let
us look again at what has been said.

[Then the soldiers, etc.| (a) This also made Paul famous
in Cesarea, his coming with so large a force—[ But, says
Tertullus, that 1 be not further tedious,| (6) shewing that
(Felix) does! find him tedious: [J beseech thee,] he does not
say, Hear the matter, but, hear us of thy clemency. Pro-
bably it is to pay court, that he thus lays out his speech.
(9) [For having found this man, a pestilent fellow, and a
mover of sedition among all the Jews throughout the world :]
how then, it might be said, if he did this elsewhere (and not
here)? No, says he; among us also he has profaned the
Temple ; attempted, says he, to profane it: but the how, he
leaves untold. [Whom also we took, etc. But the tribune

& Old t. ταῦτα γὰρ εἰκότως περὶ exel- must have gone into the Recapitulation.

νου λέγεται, παρὰ δὲ τούτου. .. We read
παρὰ ἐκείνου, in the sense, “‘ All that
is to be said on those points comes from
Lysias: from Paul, not a word.”
Mod. t. ταῦτα yap παρ᾽ ἐκείνων λέγεται
γενέσθαι : ‘*these things are said to
have been done by those.” Ε
h Here old t. has the reading ἐν αἷς,
above it was ἐν ois.—Here the first
Redactor has confused the matter, in
consequence of his supposing that at
the mention of Tertullus (d) Chrys,

Hence he places (6) the formula ἀλλ᾽
ἴδωμεν xk.T.A. immediately before this.
Accordingly to (d) as being comment on
v.4. he joins (e), and then supposing the
ἐπιεικείας of (f) torefer to émexelav. 4,
he places this next. The part (Ὁ) he
keeps in its place, viz. before the Re-
capitulation: there remained (a), and
this he prefixes to }, though its contents
clearly shew that it belongs to the
Recap. of ν. 31.

Why he calls Fela “a just judge.” 663

ete.} And while he thus exaggerates what relates to Acrs
the tribune’, see how he extenuates the part of the accusers Ea
themselves. We took him, he says, and would have judged ~~
him according to our Law. He shews that it is a hardship

to them that they have to come to foreign tribunals, and that
they would not have troubled him had not the tribune com-
pelled them, and that he, having no concern in the matter,
had seized the man by force: for in fact the wrongs done
were against us, and with us the tribunal ought to have been.

For that this is the meaning, see what folfows: with great
violence, he says. For this conduct is violence. Fromv.8.
whom thou mayest know. He neither dares to accuse him
(the tribune)—for the man was indulgent (forsooth)—nor
does he wholly pass it by. Then again, lest he should seem

to be lying, he adduces Paul himself as his own accuser.
From whom, by examining him, thou mayest take knowledge

of all these things. Next, as witnesses also of the things
spoken, the accusers, the same persons themselves both
witnesses and accusers: [And the Jews also assented, etc.] v-9-
But Paul, [Forasmuch as I know] that thow hast been of v.10.
many years a just judge. Why then, he is no stranger or
alien or revolutionary person, seeing he had known the
judge for many years. And he does well to add the epithet
just*, that he (Felix) might not look to the chief priest, nor to

the people, nor the accuser. See, how he did not let himself

be carried away into abuse, although there was strong provo-
cation. Believing, he says, that there will be a resurrection: ν. 15.
now a man who believed a resurrection, would never have
done such things—zwhich (resurrection) they themselves also
allow. He does not say it of them, that they believe all things
written in the Prophets: it was he that believed them all,

not they: but how “all,” it would require a long discourse to
shew. And he nowhere makes mention of Christ. Here by
saying, Believing, he does (virtually) introduce what relates

to Christ; for the present he dwells on the subject of the
resurrection, which doctrine was common to them also, and

i τὰ μὲν ἐκείνου, evidently thetribune, violence they make as little as possible.
but Ben. ‘que Paulum quidem spec- k See above, note d. The principal
tabant.’—They made the most of what authorities for the δίκαιον are Laud’s
the tribune had done, of their own Cod. Gr. and Cat. of Acts.

Homiz. removed the suspicion of any sedition.

ν. .

γε 18»

664 His readiness to meet his accusers.

And for the cause
of his going up, 7 came, he says, to bring alms to my nation
and offerings. How then should I have troubled those, for
the bringing offerings to whom I had come so long a journey ?
Neither with multitude, nor with tumult.
does away the charge of sedition.

Everywhere he
And he also does well to

v.19.20. challenge his accusers who were from Asia, [Who ought to

21.

accuse before thee, etc.] but he does well also not to reject
this either!; o7 else, says he, let these same here say. {| Touch-
ing the resurrection of the dead etc.]: for in fact it was on this

ch. 4, 2.account they were sore troubled from the first, because he

preached the Resurrection. This being proved, the things
relating to Christ also were easily introduced, that He was
risen. What evil doing, he says, they found in me. In
the council, he says: the examination not having taken

[3.] place in private. That these things which I say are true,

ν. 16.

those witness who bring this charge against me. Having, he
says, ὦ conscience void of offence both toward God, and toward
men. This is the perfection of virtue, when even to men
we give no handle against us, and are careful to be void of
offence with God. That 4 erted, he says, in the council.
He also shews their violence™. They have it not to say,
Thou didst these things under the pretext of alms: for (it
was) not with multitude, nor with tumult: especially as
upon enquiry made concerning this thing, nothing further
was found. Do you observe his moderation, though there
were dangers! do you observe how he keeps his tongue
from evil-speaking, how he seeks only one thing, to free
himself from the charges against himself, not that he may

1 καλῶς δὲ (B.) οὐδὲ τοῦτο ἐκβάλλει, lenges to testify to that of which they

i.e. but while he does well to challenge
the parties who found him, viz, the
Jews from Asia, he does well also that
he does not cast out or repudiate this
particular which he goes on tomention—
viz. his exclamation before the Sanhe-
drim. This may consist with what was
said above, ἐκβάλλει αὐτῶν τὸ πρόσω-
mov: (see note f,) viz. though he does
this, and deprives them of the credit
they took to themselves, for it was not
they that found him; and as to his
behaviour in the temple, he will not
admit their testimony, for they were
not present: yet even these he chal-

were cognisant.— Mod. t. *‘ from Asia,
saying, Who ought to accuse me before
thee, if they had aught against me. So
confident was he to be clear as to the
matters of which he was accused, that
he even challenges them. But not
only those from Asia, nay, those also
from Jerusalem.”

™ Mod. t. adds, ‘‘ by saying, ’Exé-
κραξα: as much as to say, They have it
not, &c.” But their violence was
shewn not by his crying out, but by the
fact that they had nothing more against
him than this exclamation.

Paul a pattern of gentle magnanimity. 665

criminate them, except so far as he might be obliged to do Acts
so while defending himself? Just as Christ also said: J have =
not a devil, but I honour My Father: but ye do dishonour Sohn 8,
Me. 49,

Let us imitate him, since he also was an imitator of Christ.
If he, with enemies who went even to the length of murder
and slaughter, said nothing offensive to them, what pardon
shall we deserve, who in reviling and abuse become in-
furiated, calling our enemies villains, detestable wretches ?
what pardon shall we deserve, for having enemies at all?
Hear you not, that to honour (another) is to honour oneself?
So it is: but we disgrace ourselves. You accuse (some one)
that he has abused you: then why do you bring yourself
under the same accusation? Why inflict a blow on yourself?
Keep free from passion, keep unwounded: do not, by wishing
to smite another, bring the hurt upon yourself. What, is the
other tumult of our soul not enough for us, the tumult that is
stirred up, though there be none to stir it up—for example,
its outrageous lusts, its griefs and sorrows, and such like—but
we must needs heap up a pile of others also? And how, you
will say, is it possible, when one is insulted and abused, to bear
this? And how is it not possible, |ask? Isa wound got from
words; or do words inflict bruises on our bodies? ‘Then
where is the hurt to us? So that, if we will, we can bear it.
Let us lay down for ourselves a law not to grieve, and we
shall bear it: let us say to ourselves, “‘ It is not from enmity ;
it is from infirmity”—for it is indeed owing to an infirmity,
since, for proof that it comes not from enmity, nor from
malignity of disposition, but from infirmity, the other also
would fain have restrained (his anger), although he had
suffered numberless wrongs. If we only have this thought
in our minds, that it is from infirmity, we shall bear it, and
while we forgive the offending person, we shall try not to
fall into it ourselves. For I ask all you who are present:
would ye have wished to be able to exercise such a philosophic
temper, as to bear with those who insult you"? 1 think so.

n Old t. dpa ἂν ἠθελήσατε οὕτω φιλο- ..... δύνασθε; But our Mss. give it as
σοφεῖν divacbai— ; Mod. t. dpa ἂν οὕτω above: and Savile’s reading does not
φιλοσοφεῖν δύνησθε---; and so Ben. suit the sense: which is, ‘‘ Would not

against grammar and the sense. Savile you have wished—? Well, then, so
and Ed. Par. Ben. 2. dpa, ἂν ἐθελήσητε, would he.”—Below, ὥσπερ οὖν ἐκεῖνος

666 It is true greatness, to overcome anger.

Hoek: Well then, he insulted unwillingly; he would rather not have
——— done so, but he did it, forced by his passion: refrain thyself.
Do you not see (how it is with) the demoniacs (in their fits)?
Just then as it is with them, so with him: it is not so much
from enmity, as from infirmity (that he behaves as he does) :
endure it. And as for us—it is not so much from the
insults as they are in themselves that we are moved, as from
our own selves: else how is it that when madmen offer us
the same insults, we bear it? Again, if those who insult us
be our friends, in that case too we bear it: or also our
superiors, in that case also we bear it: how then is it not
absurd, that in the case of these three, friends, madmen,
and superiors, we bear it, but where they are of the same
rank or our inferiors, we do not bear it? I have often-
times said: It is but an impulse of the moment, some-
thing that hurries us away on the sudden: let us endure
it for a little, and we shall bear the whole thing. The greater
the insults, the more weak the offender. Do you know when
it behoves us to grieve? When we have insulted another,
and he keeps silence: for then he is strong, and we weak:
but if the contrary be the case, you must even rejoice: you
are crowned, you are proclaimed conqueror, without having
even entered into the contest, without having borne the
annoyance of sun, and heat, and dust, without having
grappled with an antagonist and let him close with you;
nothing but a mere wish on your part, sitting or standing,
and you have got a mighty crown: a crown far greater than
those (combatants earn): for to throw an enemy standing
to the encounter, is nothing like so great as to overcome
the darts of anger. You have conquered, without having
even let him close with you, you have thrown down
the passion that was in you, have slain the beast that was
roused, have quelled the anger that was raging, like some
excellent herdsman. The fight was like to have been an
intestine one, the war a civil war. For, as those who sit

οὐκ (B., ἐκείνοις and om, οὐκ) ἀπὸ ἔχθμας retain it. If for ὑπομένει we read ὑπό-
τοσοῦτον, ὕσον ἀπὸ amd ἀσθενείας, τοῦτο μενε, this will answer to ἐπίσχες in the
ὑπομένει" οὕτω καὶ ἡμεῖς οὐκ ἀπὸ τῆς preceding sentence: to τοῦτο we supply
φύσεως τῶν ὑβρέων κινούμεθα, ὅσον ἀφ’ πάσχει: SO we read, ὥσπερ οὖν ἐκεῖνοι,
ἡμῶν αὐτῶν. The scribes have made οὕτω καὶ οὗτος οὐκ ἀπὸ ἔ. ὅσον ἀπὸ ἀσθ.
nonsense of the passage, and the Edd. τοῦτο πάσχει' ὑπόμενε. Καὶ ἡμεῖς &c.

Anger, like fire, useful in its place. 667

down to besiege from without, (endeavour to) embroil (the Aczs
besieged) in civil discords, and then overcome them; so he a:
that insults, unless he rouse the passion within us, will not
be able to overcome us: unless we kindle the flame in our-
selves, he has no power. Let the spark of anger be within us,
so as to be ready for lighting at the right moment, not against
ourselves, nor so as to involve us in numberless evils. See
ye not how the fire in houses is kept apart, and not thrown
about at random everywhere, neither among straw, nor among
the linen, nor just where it may chance, that so there may not
be danger, if a wind blow on it, of its kindling a flame: but
whether a maid-servant have a lamp, or the cook light a
fire, there is many an injunction given, not to do this
in the draught of the wind, nor near a wooden panel, nor in
the night-time: but when the night has come on, we extin-
guish the fire, fearing lest perchance while we are asleep and
there is none to help, it set fire, and burn us all. Let this
also be done with regard to anger: let it not be scattered
everywhere up and down in our thoughts, but let it be in some
deep recess of the mind, that the wind arising from the
words of him who is opposing us may not easily reach to it,
but that it receive the wind (which is to rouse it) from our-
selves, who know how to rouse it in due measure and with
safety. If it receive the wind from without, it knows no
moderation; it will set every thing on fire: oftentimes when
we are asleep this wind will come upon it, and will burn up
all. Let it therefore be with us (in safe keeping) in such sort
as only to kindle a light: for anger does kindle a light when it
is managed as it ought to be: and let us have torches against
those who wrong others, against the devil. Let not the
spark lie anywhere as it may chance, nor be thrown about;
let us keep it safe under ashes: in lowly thoughts let us keep
it slumbering. We do not want it at all times, but when there
is need to subdue and to make tender, to mollify obduracy,
and convict the sonl. What evils have angry and wrathful [4.]
passions wrought! And what makes it grievous indeed is, that

when we have parted asunder, we have no longer the power

to come together again, but we wait for others (to do this):

each is ashamed, and blushes to come back himself and

reconcile the other. See, he is not ashamed to part asunder

668 * Thou shalt heap coals of fire on his head :”

Homi, and to be separated ; no, he takes the lead as author of the

Rom.
20

evil: but to come forward and patch that which is rent, this
he is ashamed to do: and the case is just the same, as if a
man should not shrink from cutting off a limb, but should be
ashamed to join it together again. What sayest thou, O man ὃ
Hast thou committed great injuries, and thyself been the
cause of the quarrel?) Why then, thou wouldest justly be the
first to go and be reconciled, as having thyself furnished the
cause. But he did the wrong, he is the cause of the enmity ?
Why then, for this reason also thou must do it, that men
may the more admire thee, that in addition to the former,
thou mayest get the first prize in the latter also: as thou
wast not the cause of the enmity, so neither of its being
extended further. Perhaps also the other, as conscious within
himself of numberless evils, is ashamed and blushes. But he
is haughty? On this account above all, do not thou hesitate
to run and meet him: for if the ailment in him be twofold,
both haughtiness and anger, in this thou hast mentioned the
very reason why thou oughtest to be the first to go to him,
thou that art the one in sound health, the one who is able
to see: as for him, he is in darkness: for such is anger and
false pride. But do thou, who art free from these and in
sound health, go to him—thou the physician, go to the sick.
Does any of the physicians say, Because such an one is sick,
I donot go to him? No, this is the very reason above all why
they do go, when they see that he is not able to come to them.
For of those who are able (to come) they think less, as of
persons not extremely ill, but not so of those who lie at
home sick. Or are not pride and anger, think you, worse
than any illness? is not the one like a sharp fever, the other
like a body swollen with inflammation? ‘Think what a thing
it is to have a fever and inflammation: go to him, extinguish
the fire, for by the grace of God thou canst: go, assuage the
heat as it were with water. ‘ But,” you will say, “ how if he is
only the more set up by my doing this very thing?” This is
nothing to thee: thou hast done thy part, let him take account
for himself: let not our conscience condemn us, that this thing

',happens in consequence of any omission of what ought to

cf.Hom. have been done on our part. Jn so doing, says the Scripture,

in l,
XXil.
9.

ς, thou shalt heap coals of fire on his head. And yet, for all

how this is urged as a motive. 669

that this is the consequence, it bids us go and be reconciled Acrs
and do good offices—not that we may heap coals of fire, but cares
that (our enemy) knowing that future consequence°, may be Wi
assuaged by the present kindness, that he may tremble, that
he may fear our good offices rather than our hostilities, and
our friendships rather than our ill designs. For one does
not so hurt his hater by shewing his resentment as an enemy,
as by doing him good and shewing kindness. For by his
resentment, he has hurt both himself and perhaps the other
also in some little degree: but by doing good offices, he has
heaped coals of fire on his head. ‘ Why then,” you will
say, “for fear of thus heaping coals” one ought not to do this
(0) but to carry on the enmity to greater lengths.” By no
means: it is not you that cause this, but he with his brutish
disposition. For if, when you are doing him good, and
honouring him, and offering to be reconciled, he persists in
keeping up the enmity, it is he has kindled the fire for him-
self, he has set his own head on fire; you are guiltless. Do
not want to be more merciful than God, (d) or rather, if you
wish it, you will not be able, not even in the least degree.
How should you? As far as the heaven is from the earth, Isa. 55,
Scripture says, so far are My counsels from your counsels: δ:

and again, Jf ye, He says, being evil, know how to give Matt.7,
good gifts unto your children, how much more your 1"
heavenly Father? But in fact this talk is mere pretext

and subterfuge. Let us not prevaricate with God’s com-
mandments. “And how do we _ prevaricate, you will

say? He has said, Jn so doing, thou wilt heap coals of fire

on his head: [and you say, I do not like to do this.] (a) But

are you willing to heap coals after another fashion, that is upon

your own head? For in fact this is what resentment does :

say,| “1 am afraid for my enemy, because he has done me

great injuries:” in reality is it this you say? But how

came you to have an enemy? But how came you to

hate your enemy? You fear for him that has injured you,

but do you not fear yourself? Would that you had a care

ο Β. (Ὁ. ἵνα εἰδὼς ἐκεῖνο (mod. t. to the other world, τοῦτο to this life:
ἐκεῖνος ) τοῦτο (we read τούτῳ) Kata- ‘‘ knowing what will come of it there,
στέλληται. Here, as often, éxetvorefers (i.e. the coals of five) he may, &c.”

670 Beware of prevariecating with God's words.

Hees 505 yourself! Do not act (the kindness) with such an aim as
———this: or rather do it, though it be but with such an aim.

But you do it not at all. I say not to you, thou wilt heap
coals of fire: no, 1 say another and a greater thing: only do
it. For Paul says this only by way of summoning thee, (if
only) in hope of the vengeance, to put an end to the enmity.
Because we are savage as wild beasts in disposition, and would
not otherwise endure to love our enemy, unless we expected
some revenge, he offers this as a cake, soto say, to a wild-beast.
For to the Apostles (the Lord) says not this, but what says

ae He? That ye may be like to your Father which isin heaven.

And besides, it is not possible that the benefactor and the
benefited should remain in enmity. This is why Paul has
put it in this way. Why, affecting a high and generous
principle in thy words, why in thy deeds dost thou not even
observe (common) moderation? (It sounds) well; thou dost
not feed him, for fear of thereby heaping upon him coals of fire :
well then, thou sparest him? well then, thou lovest him, thou
actest with this object in view? God knows, whether thou
hast this object in so speaking, and are not? palming this
talk upon us as a mere pretence and subterfuge. Thou hast
a care for thine enemy, thou fearest lest he be punished:
then wouldest thou not have extinguished thine anger? For
he that loves to that degree that he overlooks his own interest
for the sake of the other’s advantage, that man has no enemy.
(Then indeed) thou mightest say this. How long shall we
trifle in matters that are not to be trifled with, and that admit
of no excuse? Wherefore I beseech you, let us cut off these
pretexts; let us not despise God’s laws: that we may be
enabled with well-pleasing to the Lord to pass this life
present, and attain unto the good things promised, through
the grace and mercy of our Lord Jesus Christ, with Whom
to the Father and the Holy Ghost together be glory, might,
honour, now and ever, world without end. Amen.

P καὶ μὴ... Mod. t. καὶ why... And yet thou art, &c.”

ΟΜ ον. ΕΠ:

ACTS xiv. 22.93.

And when Felix heard these things, having more perfect
knowledge of that way, he deferred them, and said, When
Lysias the tribune shall come down, I will know the
uttermost of your matter. And he commanded a centurion
to keep Paul, and to let him have liberty, and that he should
forbid none of his acquaintance to minister or come unto
him.

SEE how much close investigation is made by the many
in a long course of time, that it should not be said that the
trial was hurried over. For, as the orator had made mention
of Lysias, that he took him away with violence, Felix, he
says, deferred them. Having knowledge of that way: that
is, he put them off on purpose: not because he wanted to
learn, but as wishing to get rid of the Jews. On their
account, he did not like to let him go: to punish him was
not possible; that would have been (too) bare-faced. And to
let him have liberty, and to forbid none of his acquaintance
to minister to him. So entirely did he too acquit him of
the charges. Howbeit, to gratify them, he detained him,
and besides, expecting to receive money, he called for Paul.
And after certain days, when Felix came with his wife v.24-27.
Drusilla, which was a Jewess, he sent for Paul, and heard
him concerning the faith in Christ. And as he reasoned of
righteousness, temperance, and judgment to come, Felia
trembled, and answered, Go thy way for this time; when I
have a convenient season, I will call for thee. He hoped

672 Paul reasoning with Felix.

Homtt. also that money should have been given him of Paul, that he

ch. 25,
1—3.

v. 4-6.

might loose him; wherefore he sent for him the oftener, and
communed with him. But after two years Porcius Festus
came into Felix room: and Felix, willing to shew the Jews a
pleasure, left Paul bound. See how close to the truth are
the things written. But he sent for him frequently, not that
he admired him, nor that he praised the things spoken, nor
that he wished to believe, but why? Hapecting, it says, that
money should have been given him. Observe how he does not
hide here the mind of the judge. [ Wherefore he sent for him
etc.] And yet if he had condemved him, he would not have
done this, nor have wished to hear aman, condemned and of
evil character. And observe Paul, how, though reasoning with
aruler, he says nothing of the sort that was likely to amuse and
entertain, but (he reasoned, it says,) of righteousness, and of
the coming judgment, and of the resurrection. And such was
the force of his words, that they even terrified the governor.
This man is succeeded in his office by another, and he
leaves Paul a prisoner: and yet he ought not to have done
this; he ought to have put an end to the business: but he
leaves him, by way of gratifying them. They however were
so urgent, that they again besought the judge. Yet against none
of the Apostles had they set themselves thus pertinaciously ;
there, when they had attacked, anon they desisted. So pro-
videntially is he removed from Jerusalem, having to do with
such wild beasts. And they nevertheless request that he might
be brought again there to be tried. Now when Festus was
come into the province, after three days he ascended from
Cesarea to Jerusalem. Then the high priest and the chief
of the Jews informed him against Paul, and besought him,
and desired favour against him, that he would send for
him to Jerusalem, laying wait in the way to kill him.
Here now God’s providence interposed, not permitting the
governor to do this: for it was natural that he having just
come to the government would wish to gratify them: but
God suffered him not. But Festus answered, that Paul
should be kept at Cesarea, and that he himself would
depart shortly thither. Let them therefore, said he, which
among you are able, go down with me, and accuse this man,
if there be any wickedness in him. And when he had

Paul believes God, and does not tempt Him. 673

tarried among them more than ten days, he went down unto Acts
Cesarea; and the next day sitting on the judgment seat Te
commanded Paul to be brought. But after they came
down, they forthwith made their accusations shamelessly
and with more vehemence: and not having been able to
convict him on grounds relating to the Law, they again ac-
cording to their custom stirred the question about Cesar,
being just what they did in Christ’s case. For that they
had recourse to this is manifest by the fact, that Paul
defends himself on the score of offences against Cesar.
And when he was come, the Jews which came down from v-7—9%-
Jerusalem stood round about, and laid many and grievous
complaints against Paul, which they could not prove. While
he answered for himself, Neither against the law of the
Jews, neither against the temple, nor yet against Cesar,
have I offended anything at all. But Festus, willing to do
the Jews a pleasure, answered Paul, and said, Wilt thou
go up to Jerusalem, and there be judged of these things
before me? Wherefore he too gratifies the Jews, the whole
people, and the city. Such being the case, Paul terrifies
him also, using a human weapon for his defence. Then said v-10.11.
Paul, I stand at Cesar’s judgment seat, where I ought to be
judged; to the Jews have I done no wrong, as thou very well
knowest. For if Ibe an offender, or have committed any
thing worthy of death, I refuse not to die: but if there be
none of these things whereof these accuse me, no man may
deliver me unto them. JI appeal unto Cesar. Some one
might say, How is it, that having been told, Thow must also ch 23,
bear witness of Me in Rome, he, as if unbelieving, did this? ἡ
God forbid: nay, he did it, because he so strongly believed.
For it would have been a tempting of God to be bold on
account of that declaration, and to cast himself into number-
less dangers, and to say: ‘‘ Let us see if God is able even thus
to deliver me.” But not so does Paul; no, he does his part,
all that in him lies, committing the whole to God. Quietly
also he reproves the governor: for, “If, says he, 1 am an
offender, thou doest well: but if not, why dost thou give me
up?” No man, he says, may sacrifice me. He put him in
fear, so that even if he wished, he could not sacrifice him to
them; while also as an excuse to them he had Paul’s appeal

Homi.

v. 12.13.

v.84-22,

674 Festus exculpates Paul and criminates the Jews.

to allege. Then Festus, when he had conferred with the
council, answered, Hast thou appealed unto Cesar? unto
Cesar shalt thou go. And after certain days king Agrippa
and Bernice came unto Cesarea to salute Festus. Observe,
he communicates the matter to Agrippa, so that there should
be other hearers once more, both the king, and the army,
and Bernice. Therepon a speech in his exculpation. And
when they had been there many days, Festus declared Paul’s
cause unto the king, saying, There is a certain man left in
bonds by Feliz: about whom, when I was at Jerusalem, the
chief priests and the elders of the Jews informed me, desiring
to have judgment against him. To whom I answered, It ἐδ.
not the manner of the Romans to deliver any man to die,
before that he which is accused have the accusers face to face,
and have licence to answer for himself concerning the crime
laid against him. Therefore, when they were come hither,
without any delay on the morrow I sat on the judgment seat,
and commanded the man to be brought forth. Against whom
when the accusers stood up, they brought none accusation of
such things as I supposed: but had certain questions against
him of their own superstition, and of one Jesus, which was
dead, whom Paul affirmed to be alive. And because I doubted
of such manner of questions, I asked him whether he would
go to Jerusalem, and there be judged of these matiers. But
when Paul had appealed to be reserved unto the hearing of
Augustus, I commanded him to be kept till I might send him
to Cesar. Then Agrippa said unto Festus, I would also
hear the man myself. To-morrow, said he, thou shalt hear
him. And observe a crimination of the Jews, not from
Paul, but also from the governor. Desiring, he says, to
have judgment against him. To whom 1 said, to their shame,
that ¢t is not the manner of the Romans, before giving an
opportunity to speak for himself, fo sacrifice aman. But I
did give him (such opportunity), and I found no fault in him.
Because I doubted, says he, of such manner of questions: he
casts a veil also over his own wrong. Then the other desires
tosee him. (4) But let us look again at what has been said*.

® This formula is placed by C. and wife also hearing, &c. related to the

mod. t. just before the text Go thy hearing before Agrippa and his wife
way ete, y. 25. as if what is said of the Bernice,

Felix trembled—and hoped to recewe money. 675

[And when Feliz etc.] Observe on all occasions how the pee
governors try to keep off from themselves the annoyance of ae
the Jews, and are often compelled to act contrary to justice, a
and seek pretexts for deferring: for of course it was not Feeae
from ignorance that he deferred the cause, but knowing tulation.
it. And his wife also hears, together with the governor. ies
This seems to me to shew great honour. For he would»
not have brought his wife to be present with him at the
hearing, but that he thought great things of him. It seems
to me that she also longed for this. And observe how Paul v. 25.
immediately discourses not only about faith, nor about
remission of sins, but also about practical points of duty.

Go thy way, he says, for this time; when I have a con-
venient season, I will call for thee. Observe his hardness

of heart: hearing such things, he hoped that he should v. 26.
receive money from him! And not only so, but even after
conversing with him—for it was towards the end of his
government—he left him bound, [ze7lling to shew the Jews v. 27.
a pleasure]: so that he not only coveted money, but also
glory. How, O wretch, canst thou look for money from a
man who preaches the contrary? But that he did not get

it, is evident from his leaving him bound; he would have
loosed him, had he received it. Of temperance, it says, he
reasoned; but the other was hankering to receive money
from him who discoursed these things! And to ask indeed

he did not dare: for such is wickedness: but he hoped it.
[And when two years were completed etc.] so that it was

but natural that he shewed them a pleasure, as he had
been so long governor there. [Now when Festus was come ch. 25,
into the province οἷς.) At the very beginning, the priests τ
came to him, who would not have hesitated to go even to
Cesarea, unless he had been seen immediately coming up,
since immediately on his arrival they come to him. And he
spends ten days”, in order, I suppose, to be open to those
who wished to corrupt him with bribes. But Paul was in

v. 24.

» Mod.t.‘‘ And having gonedown in them an opportunity of buying him.”
Caesarea, he spends ten days.’’ Which Ben., ‘ ut prostaret eis qui vellent ip-
is evidently false, but so Edd. haveit-— sum corrumpere.”
ὥστε ἐγγενέσθαι, seemingly, “‘ to give

x x2

Homn. the prison.
tl.

676 Festus saw the right, but was corrupted.

They besought him, it says, that he would send

Jor him: why did they desire it as a favour, if he was

<
a

νι: ἔθ.

deserving of death? But thus their plotting became evident
even to him, so that discoursing of it (to Agrippa), he says,
desiring to have judgment against him. They wanted to
induce him to pass sentence now immediately, being afraid
of Paul’s tongue. What are ye afraid of? Why are ye in
such ahurry? In fact, that expression, that he should be kept’,
shews this. Does he want to escape? Let them therefore,
he says, which among you are able, accuse him. Again
accusers, again at Czsarea, again Paul is brought forth.
And having come, immediately he sat on the judgment-seat ;
with all this haste: they so drove, so hurried him. While
as yet he had not got acquainted with the Jews, nor expe-
rienced the honour paid to him by them, he answered rightly :
but now that he had been in Jerusalem ten days, he too
wants to pleasure them (by sacrificing Paul to them): then,
also to deceive Paul, Wilt thou, says he, be judged there of
these things by me? 1am not giving thee up to them—but
this was the fact—and he leaves the point to his own choice,
that by this mark of respect he might get him to yield:
+ since [his] was the sentence‘, and it would have been too
barefaced, when he had been convicted of nothing here, to
take him back thither. But Paul said, [At Cesar’s tribunal
am I standing, etc.}: he did not say, I will not, lest he
should make the judge more vehement, but (here) again is
his great boldness: They cast me out once for all, them-
selves, and by this they think to condemn me, by their shew-
ing that I have offended against Cesar: at his bar I choose
to be judged, at the bar of the injured person himself. 70
the Jews have I done no wrong, as thou also very well

© τὸ, ““φυλάττεσϑαι:᾽" this seems to
refer to xxiii, 35. in v. 4. the expres-
sion is τηρεῖσθαι. Perhaps Chrys.
said, *‘ He was safe in custody, for
Felix had ordered him φυλάττεσθαι,
and there he was still. Then what
needs this fresh order that he should
τηρεῖσθαι He is not attempting to
escape, is heP It shews the spirit of
the governor: ‘we have bim safe;
come down and accuse him.’”’

ἃ ἐπειδὴ ἣν καὶ ἣ ἀπόφασις. Mod. t.
and Sav. omit the καὶ, Ben. ἐπειδὴ εἰ
ἦν ἀπόφασις, with no authority of Mss.
We have marked the clause as corrupt.
Possibly, καλὴ πρόφασις is latent in the
wor(ls, with the sense “since some hand-
some pretext was necessary” (or the
like): or, perhaps, ἐπειδὴ Καί[σαρος]
ἣν ἣ ἀπόφασις, as comment upon the
clause, Em) τοῦ βήματος Καίσαρος ἑστώς
εἰμι.

The plot is overruled to the furtherance of the Gospel. 677

knowest. Here now he reproved him, that he too wished to Acts
sacrifice him to the Jews: then, on the other hand, he relaxes =
(the sternness of) his speech: if then I be an offender, or _
have committed anything worthy of death, I refuse not to
die. Lutter sentence against myself. For along with boldness
of speech there must be also justness of cause, so as to abash
(the hearer). But if there be nothing in the things whereof
these accuse me, no man—however he may wish it—no
man may sacrifice me to please them. We said not, I am
not worthy of death, nor, I am worthy to be acquitted,
but, I am ready to take my trial before Cesar. At the same
time too, remembering the dream, he was the more confident ch. 23,
to appeal. And he said not, Thou (mayest not), but, neither’
any other man may sacrifice me, that it might be no affront
to him. Then Festus, when he had conferred with they. 12.
council—do you observe how he seeks to gratify them? for
this is favour—having conferred, it says, with the council, he
said, Hast thou appealed unto Cesar? unto Cesar shalt
thou go. See how his trial is again lengthened out, and how
the plot against him becomes an occasion for the preaching :
so that with ease and in safe custody he should be taken
away to Rome‘, with none to plot evil against him: for it
_ Was not the same thing his simply coming there, and his
coming on such a cause. For, in fact, this was what made ch. 28,
the Jews come together there. Then again, some time passes ν
while he tarries at Jerusalem, that you may learn, that,
though some time passed, the evil design against him prevails
nothing, God not permitting it. But this king Agrippa, who was
also a Herod, was a different Agrippa, after him of James’s
time, so that this is the fourth (Herod). See how his enemies
cooperate with him against their will. ‘To make the audience
large, Agrippa falls into a desire of hearing: and he does
not simply hear, but with much parade. And see what a!vin-! ἀπολο-
dication! So writes Festus‘, and the ruthlessness of the Jews is Ἰῶ

© εἰς τὰ Ἱεροσόλυμα allour Mss.,and by all these delays: the time (ten
so Edd. without remark. Yet thesense days) of Festus’s stay at Jerusalem;
plainly requires εἰς Ῥώμην, and in fact then the second hearing; now again,
the Catena has preserved the true πλείους ἡμέρας: but for all this, his
reading. In the next sentence, he enemies are not able to effect their
seems to be commenting upon the design.

πλείους ἡμέρας of vy. 14. to this effect: f Alluding to v. 26. 27. (which mod.
‘¢See how his cause is lengthened out t. inserts here): 1. 6. ‘‘ to this same

678 No ill designs of enemies can hurt us,

Homi. openly made a show of: for when it is the governor that

v. 18.

vy. 20.

v. 21.

[4.]

says these things, he is a witness above all suspicion: so that
the Jews are condemned by him also. For, when all
had pronounced sentence against them, then, and not sooner,
God brings upon them the punishment. But observe:
Lysias gave it against them, Felix against them, Festus
against them—although he wished to gratify them *—Agrippa
against them. What further? The Pharisees—even they
gave it against themselves. No evil, says Festus, of such
things as 1 supposed: no accusation did they bring against
him. And yet they did bring it: true, but they did not
prove it: for their evil design and daring plot against him
gave cause to surmise this, but the examination brought out
nothing of the kind. And of one Jesus, he says, which was

dead. 6 says naturally enough, of one (Jesus), as being a

man in office, and not caring for these things. And not
knowing, for my part, what to make of the enquiry con-
cerning these things—of course, it went beyond a judge’s
hearing, the examining into these matters. If thou art at
a loss, why dost thou drag him to Jerusalem? But the other
would not deign this: no, 70 Cesar, (says he ;) as in fact it
was touching Cesar that they accused him. Do you hear
the appeal? hear the plotting of the Jews? hear their .
factious spirit? All these things provoked him to a desire
(of hearing him): and he gives them the gratification, and
Paul becomes more renowned. For such, as I said, are the
ill designs (of enemies). Had not these things been so, none
of these rulers would have deigned to hear him, none would
have heard with such quietness and silence. And he seems
indeed to be teaching, he seems to be making a defence ;
but he rather makes a public harangue with much orderliness.
Then let us not think that ill designs against us are a
grievous thing. So long as we do not make ill designs
against ourselves, no one will be able to have ill designs
against us: or rather, people may do this, but they do us no
hurt ; nay, even benefit us in the highest degree: for it rests
with ourselves, whether we shall suffer evil, or not suffer evil.
effect Festus also writes, in his report and Edd. we restore from the Catena

to the Emperor.” ¥ καίτοι χαριζόμενος αὐτοῖς.
8. For καὶ οἱ χαριζόμενοι αἱ τοῖς, Mss.

unless we be our own enemies. 679

Lo! 1 testify, and proclaim with a loud voice, more piercing
even than the sound of a trumpet—and were it possible to
ascend on high and cry aloud, I would not shrink from doing
it—him that is a Christian, none of all the human beings
that inhabit the earth will have power to hurt. And why
do I say, human beings? Noteven the Evil Spirit himself, the
tyrant, the Devil, can do this, unless the man injure himself:
be what it may that any one works, in vain he works it. For
even as no human being could hurt an angel, if he were on
earth, so neither can one human being hurt another human
being. But neither again will he himself be able to hurt
another, so long as he is good. What then can be equal to
this, when neither to be hurt is possible, nor to hurt another ?
For this thing is not less than the former, the not wishing
to hurt another. Why, that man is a kind of angel,
yea, hke God. For such is God; only, He indeed (is
such) by nature, but this man, by moral choice: neither
to be hurt is possible (for either), nor to hurt another. But
this thing, this ‘not possible,’ think not that it is for any
want of power—for the contrary to this is want of power—
no, I speak of the morally incompatible’. For the
(Divine) Nature is neither Itself susceptible of hurt, nor
capable of hurting another: since this very thing in itself is
a hurt. For in no other way do we hurt ourselves, than by
hurting another, and our greatest sins become such from
our doing injury to ourselves. So that for this reason also
the Christian cannot be hurt, namely, because neither can he
hurt. But how in hurting others we hurt ourselves, come, let
us take this saying in hand for examination in detail. Let
aman wrong another, insult, overreach: whom then has he
hurt? is it not himself first? This is plain to every one. For
to the one, the damage is in money, to himself, it is in the
soul; to destruction, and to punishment. Again, let another
be envious: is it not himself he has injured? For such is the
nature of injustice: to its own author first it does incalculable
hurt. “ Yes", but to another also?” True, but nothing worth

b ᾿Αλλὰ καὶ ἕτερον" ἄλλ᾽ οὐδὲν ἀξιό- not even a little does it hurt, nay even
πιστον᾽ μᾶλλον δὲ οὐδὲ μικρόν, ἀλλὰ καὶ benefits. But 1 have said nothing
ὠφλεῖ. So B.C.; in A. all this is worthy of belief ἀλλ᾽ οὐδὲν ἀξιόπιστον

omitted, Mod. t.—‘‘ incalculable mis- epnxa, Well then, let there be
chief, but little to another, or rather &c.”

AcTS
XR.
1—22.

᾿ τὸ ἀν-
ενδεκ-
τόν.

Homit.considering: or rather, not even ἃ little

2 Cor.
11.527.

080 Oppression hurts not the sufferer but the doer.

nay, it even
benefits him. For let there be,—as the whole matter lies
most in these examples,—let there be some poor man, having
but little property and (barely) provided with necessary
food‘, and another rich and wealthy, and having much power,
and then let him take the poor man’s property, and strip
him naked, and give him up to starvation, while he shall
luxuriate in what he has unjustly taken from the other:
not only has he not hurt that man at all—he has even bene-
fited him, while himself he has not only not benefited, but
even hurt. For how should it be otherwise? In the first
place, harassed by an evil conscience, and day by day con-
demning himself and being condemned by all men: and
then, secondly, in the judgment to come. But the other, how
is he benefited? Because to suffer ill and bear it nobly, is
great gain: for it is a doing away of sins, this suffering of ill,
it is a training to philosophy, it is a discipline of virtue. Let
us see which of the two is in evil case, this man or that. For
the one, if he be a man of well-ordered mind, will bear
it nobly: the other will be every day in a constant tremor
and misgiving: which then is hurt, this man or that?
“You talk idly,” say you: “for when a man has nothing to
eat, and is forced to bewail himself and to feel himself very
wretched, or comes and begs, and gets nothing, is not that
a ruining of both soul and body?” No, it is you that
talk idly: for I shew factsin proof. For say, does none of the
rich feel himself wretched? What then? Is poverty the cause
of his wretchedness? “ But he does not starve.” And what
of that? The greater is the punishment, when having riches
he does this. For neither does wealth make a man strong-
minded, nor poverty make him weak: otherwise none of
those living in wealth would pass a wretched life, nor would
any of those in poverty (not) curse his fate. But that yours
is indeed the idle talk, I will make manifest to you from
hence. Was Paul in poverty or in wealth? did he suffer
hunger, or did he not? You may hear himself saying,
In hunger and thirst. Did the prophets suffer hunger, or

1 χρήματα ἔχων ὀλίγα καὶ τῆς ἀναγ. Edd. without comment. We assume
Kalas εὐπορῶν τροφῆς, ἕτερος δὲ πλού- it to be ἀπορῶν.
σιος καὶ εὔπορος. So the Mss. and

The oppressor is universally hated. 681

did they not? They too had a hard time of it. “ Again, you
fetch up Paul to me, again the prophets, some ten or
twenty men.” But whence shall I fetch examples? “ Shew
me from the many some who bear ills nobly.” But* the
rare is ever such: however, if you will, let us examine the
matter as it is in itself. Let us see whose is the greater and
sharper care, whose the more easy to be borne. The one is
solicitous about his necessary food, the other about number-
less matters, freed from that care. The rich man is not
afraid on the score of hunger, but he is afraid about other
things: oftentimes for his very life. The poor man is not
free from anxiety about food, but he is free from other
anxieties, he has safety, has quietness, has security.

If to injure another is not an evil, but a good, wherefore
are weashamed? wherefore do we cover our faces? Where-
fore, being reproached, are we vexed and disconcerted? If
the being injured is not a good thing, wherefore do we pride
ourselves, and glory in the thing, and justify ourselves on its
account? Would you learn how this is better than that?
Observe those who are in the one condition, and those who
are in the other. Wherefore are laws? Wherefore are courts of
justice? Wherefore punishments? Is it not, on account of
those men, as being diseased and unsound? But the pleasure
lies great, you will say. Let us not speak of the future: let
us look into the present. What is worse than a man who is
under sucha suspicion as this? what more precarious? what
more unsound? is he not always in a state of shipwreck?
Even if he do any just thing, he is not credited, condemned
as he is by all on account of his power (of injuring): for in
all who dwell with him he has accusers: he cannot enjoy
friendship: for none would readily choose to become the
friend of a man who has such a character, for fear of
becoming implicated with him in the opinion held of him.
As if he were a wild beast, all men turn away from him ;
as from a pest, a foe, a man-slayer, and an enemy of nature,
so they shrink from the unjust man. If he who has wronged
another happen to be brought into a court of justice, he does
not even need an assuser, his character condemns him in

k ᾿Αλλὰ τὸ σπάνιον ἀεὶ τοιοῦτον. One Toovtov.— Mod. t. adds, καὶ ὀλίγοι of
would expect ᾿Αλλὰ σπάνιον ἀεὶ τὸ καλοί.

AcTs
XEN

1—22.

Homi. place of any accuser.

682 The desire to grasp at more than is meet,

Not so he who is injured; he has
all men to take his part, to condole with him, to stretch out
the hand of help: he stands on safe ground. If to injure
another be a good and a safe thing, let any one confess that
he is unjust: but if he dares not do this, why then does he
pursue it as a good thing? But let us see in our own persons,
if this same be done there, what evils come of it: (I mean,) if
any of the parts or functions within us having overstepped its
proper bounds, grasp at the office of some other. For let the
spleen, if it will, have left its proper place, and seize on the
part belonging to some other organ along with its own, is not
this disease? The moisture within us, let it fill every place,
is it not dropsy and gout!? is not this to ruin itself, along
with the other? Again, let the bile seek for a wide room, and
let the blood be diffused throughout every part. But how is
it in the soul with anger, lust, and all the rest, if the food
exceed its proper measure? Again in the body, if the eye
wish to take in more, or to see more than is allotted to it, or
admit a greater light than is proper. But if, when the light
is good, yet the eye is ruined, if it choose to see more thau
is right: consider what it must be in the case of an evil
thing. Ifthe ear take in a(too) loud voice, the sense is stunned:
the mind, if it reason about things above itself, it is over-
powered: and whatever is in excess, mars all. For
this is πλεονεξία, the wanting to have more than what is

marked off and allotted. So too in respect of money; when

we will needs put upon (us) more burdens (than is meet),
although we do not perceive it, to our sore hurt we are
nourishing within ourselves a wild beast; much having, yet
much wanting, numberless the cares we entangle ourselves
withal, many the handles we furnish the devil against our-
selves. In the case of the rich, however, the devil has not
even need of labour, so surely do their very concerns of
business of themselves ruin them. Wherefore 1 beseech

' καὶ ποδαλγία; οὐχὶ ἑαυτὸν συνδι- be digested, it involves the body in

έφθειρε μετ᾽ ἐκείνου; ἣ χολὴ πάλιν
εὐρυχωρίαν ζητείτω Mod. t. “15 not
this dropsy ὃ μετ᾽ ἐκείνου ἡ χολὴ κ.τ.λ.
and below ἐὰν ὑπερβῇ Td μέτρον, οὐχὶ
ἑαυτὸν συνδιέφθειρε; οὕτω καὶ ἡ τροφή."
adding, ‘‘if it be taken beyond what can

diseases. For whence comes the gout ?
whence the paralysing and commotion
of the body? Is it not from the imme-
diate quantity of aliments? Again in
the body, &c.”

tends only to destruction. 683

you to abstain from the lust of these things, that we may be Acts
: . ΧΧΥ.
enabled to escape the snares of the evil one, and having 1 “99°
taken hold of virtue, to attain unto the good things eternal,
through the grace and mercy of our Lord Jesus Christ, with
Whom to the Father and the Holy Ghost together be glory

for ever. Amen.

ν.24-27.

HOMILY 0{τ{{|.

Actrs πεν. 23.

And on the morrow, when Agrippa was come, and Bernice,
with great pomp, and was entered into the place of hearing,
with the chief captains, and principal men of the city, at
Festus’ commandment Paul was brought forth.

SEE what an audience is gathered together for Paul.
Having collected all his guards, the governor is come, and
the king, and the tribunes, with the principal men, it says,
of the city. Then Paul being brought forth, see how he is
proclaimed as conqueror. Festus himself acquits him from
the charges, for what says Festus? And Festus said, King
Agrippa, and all men which are here present with us, ye
see this man, about whom all the multitude of the Jews
have dealt with me, both at Jerusalem, and also here, crying
that he ought not to live any longer. But when I found
that he had committed nothing worthy of death, and that
he himself hath appealed to Augustus, I have determined
to send hin. Of whom I have no certain thing to write
unto my lord. Wherefore 1 have brought him forth before
you, and especially before thee, O king Agrippa, that,
after examination had, I might have somewhat to write.
For it seemeth to me unreasonable to send a prisoner, and
not withal to signify the crimes laid against him. Mark
how he accuses them, while he acquits him. O what an
abundance of justifications! After all these repeated ex-
aminauons, the governor finds not how he may con-
demn him. ‘They said he was worthy of death. On this
account he said also: When I found, says he, that he had

Paul harangues « splendid audience. 685

committed nothing worthy of death—Of whom 1 have no gee
certain thing to write to my lord. This too is a proof of 93, to
Paul’s spotlessness, that the judge found nothing to say Ἔρος
concerning him. Therefore I have brought him forth, he
says, before you. For it seemeth to me unreasonable to
send a prisoner, and not withal to signify the crime laid
against him. Such were the great straits into which the
Jews brought themselves and their rulers! What then?
Agrippa said to Paul, Thou art permitted to speak fone ch. 26,
thyself. From his great desire to hear, the king permits
him to speak. But Pan] speaks out forthwith with boldness,
not flattering, but for this reason saying that he is happy,
namely, because(Agrippa)knewall. Then Paul stretched forth
the hand, and answered for himself. I think myself happy, v- 2. 8.
king Agrippa, because I shall answer for myself this day
before thee touching all the things whereof I am accused of
the Jews. Lspecially because I know thee to be expert in
all questions which are among the Jews: wherefore IT
beseech thee to hear me patiently. And yet, had he been
conscious of guilt, he should have feared at being tried in
the presence of one who knew all the facts: but this is a
mark of a clear conscience, not to shrink from a judge who
has an accurate knowledge of the circumstances, but even
to rejoice, and to call himself happy. J beseech thee, he
says, 0 hear me patiently. Since he is about to lengthen
out his speech, and to say something about himself, on this
account he premises an intreaty, and (then) says: Myv.4.5.
manner of life from my youth, which was at the first
among mine own nation αἱ Jerusalem, know all the Jews :
which knew me from the beginning, if they would testify,
that after the most strattest sect of our religion I lived a
Pharisee. Then how should 1 have become a seditious
person, who when young was (thus) testified of by all? Then
too from his sect: after the most strattest sect, says he, of
our religion I lired. “ What then, if though the sect indeed be
worthy of admiration, thon art evil?” Touching this also I call
all to witness—touching my life and conversation. And now νυ. 6-8.
I stand and am judged for the hope of the promise made of
God unto our fathers: unto which promise our twelve tribes,
instantly serving God day and night, hope to come. For

686 He justifies himself by recital of facts :

Homiu. which hope’s sake, king Agrippa, I am accused of the Jews.
——_ Why should it be thought a thing incredible with you,
that God should raise the dead? Two arguments he lays
down for the Resurrection: one, the argument from the
prophets: and he does not bring forward any prophet

(in particular,) but the doctrine itself as held by the
Jews: the other and stronger one, the argument from the
facts—(especially from this,) that Christ Himself held dis-
course with him. And he lays the ground for this by (other)
arguments, relating accurately his former madness. Then
too, with high commendation of the Jews, he says, Night and
day, says he, serving (God) look to attain unto. So that even

if I had not been of unblemished life, it is not for this (doc-
trine) that I ought to be brought to trial:—[ for which
hope], king Agrippa, [1 am accused of the Jews.| And
then another argument: [Why should it be thought a thing
incredible with you, that God should raise the dead 5] Since,

if such an opinion had not existed, if they had not been
brought up in these dogmas, but they were now for the first time
brought in, perhaps* some one might not have received the
saying. Then he tells, how he persecuted: this also helps

the proof: and he brings forward the chief priests as witnesses,

and the strange cities, and that he heard Him saying to him,

It is hard for thee to kick against the pricks, and shews the
mercifulness of God, that, though being persecuted He
appeared (to men), and did that benefit not to me only, but

[2.] also sent meas teacher to others: and shews also the prophecy,
now come to pass, which he then heard, Delivering thee
v.9-18. from the people, and from the Gentiles, unto whom I send
thee. Shewing all this, he says: JZ verily thought with
myself, that I ought to do many things contrary to the
name of Jesus of Nazareth. Which thing I also did in
Jerusalem: and many of the suints did I shut up in prison,
having received authority from the chief priests ; and when
they were put to death, I gave my voice against them. And

I punished them oft in every synagogue, and compelled them

to blaspheme ; and beiny exceedingly mad against them, I
persecuted them even unto strange cities. Whereupon as I
went to Damascus with authority and commission from the

" Old. t. omits ἴσως, and puts it as received the saying ?”’
a question, ‘‘Who would not have

his former life, conversion, and preaching. 687

chief priests, at midday, O king, I saw in the way a light Acts
from heaven, above the brightness of the sun, shining round pat
about me and them which journeyed with me. And when
we were all fallen to the earth, I heard a voice speaking
unto me, and saying in the Hebrew tongue, Saul, Saul, why
persecutest thou Me? it is hard for thee to kick against the
pricks. And I said, Who art Thou, Lord? And he said, I
am Jesus whom thou persecutest ; but rise, and stand upon
thy feet: for I have appeared unto thee for this purpose, to
make thee a minister and a witness both of these things
which thou hast seen, and of those things in the which I
will appear unto thee; delivering thee from the people, and
Srom the Gentiles, unto whom now I send thee, to open their
eyes, and to turn them from darkness to light, and from the
power of Satan unto God, that they may receive forgiveness
of sins :—observe” how mildly he discourses—God, he says,
said (this) to me, that they may receive forgiveness of sins,
and inheritance among them which are sanctified by faith
that is in Me. By these things, says he, 1 was persuaded,
by this vision He drew me to Himself, and so persuaded
me, that I made no delay. Whereupon, O king Agrippa, Iv.19.20.
was not disobedient unto the heavenly vision: but shewed
Jirst unto them of Damascus, and at Jerusalem, and
throughout all the coasts of Judea, and then to the Gentiles,
that they should repent and turn to God, and do works
meet for repentance. 1 therefore, who instructed others also
concerning the most excellent way of living, how should I my-
self have become the author of sedition and contention? For ν. 21.22.
these causes the Jews caught me in the temple, and went
about to kill me. Having therefore obtained help of God, I
continue unto this day, witnessing both to small and great,
saying none other things than those which the prophets and
Moses did say should come. See how free from flattery his
speech is, and how he ascribes the whole to God. Then
his boldness—but neither do I now desist: and the sure
grounds—for it is from the prophets that I urge the question,

> This is the comment on forgiveness and Edd. this is placed at the end of
of sins: the ἐπιεικὲς consisting in the v.18.,and then,“ God said to me, J have
not enlarging upon the greatness and appeared to thee,” and the rest repeated
aggravation of their sin. In the Mss. to “‘ forgiveness of sins.’

688 Festus displeased, says, Thou art mad.

Homi. Whether the Christ was to suffer: then® the Resurrection

Vowoe

v 24.

5 Ὁ»

v. 26.

v-27-29.adds, For this thing was not done in a corner.

and the promise, Whether He, as the first to rise from the
dead, should shew light unto the people and to the Gentiles.
Festus saw the boldness, and what says he ;—For Paul was
all along addressing himself to the king—he was in a
manner annoyed’, and says to him, Thou art beside
thyself, Paul: for, while he thus discoursed, Festus said
with a loud voice, Paul, thou art beside thyself; much
learning doth make thee mad. What then says Paal?
With gentleness, J am not mad, says he, most noble Feslus ;
but speak forth the words of truth and soberness. Then
too he gives him to understand why, turning from him,
he addressed his speech to the king: For the king knoweth
of these things, before whom also I speak freely: for 1am
persuaded that none of these things are hidden from him;
Jor this thing was not done in a corner. He shews, that
(the king) knows all perfectly: at the same time, ali but
saying to the Jews, And ye indeed ought to have known
these things—for this 15. the meaning of that which he
And
Agrippa said to Paul, ᾿Ἐν ὀλίγῳ thou persuadest me to
be a Christian, What is ἐν dAtya®? Within a little, παρὰ
μικρόν. [And Paul said, I could pray to God, καὶ ἐν
ὀλίγῳ καὶ ἐν πόλλῳ, (that is,)] I could pray to God, for
my part, not év little (but in much): he does not simply

e¢ Mod. t. ““ Whether He (as) first
to rise from the dead should declare
light: as if he had said, Christ as the
first that rose dieth no more. It is
manifest from the declaring this to all,
that they also (have to) expect it for
themselves. Then Festus seeing the
boldness, since he all along addressed
himself to the king, not once ceasing
to look full towards him, was as an-
noyed (ὥσπερ ἔπαθέ τι), and says, Thou
art mad, Paul. And that he says this
in annoyance (or passion), hear from
what follows. And as he thus dis-
coursed ete.”

4 ὥσπερ ἔπαθέ 71. This is explained
in the Recapitulation: ‘‘ with a loud
υοἱοο--- οὕτω θυμοῦ ἣν καὶ ὀργῆς."

© Old text: ‘* vv. 27—29. Εὔξαιμην
ἂν, φησίν, ἔγωγε οὐκ ev ὀλίγῳ. τί ἐστι;
παρὰ μικρόν. Καὶ οὐχ ἅπλως εὔχεται
ἀλλὰ καὶ ἐπιτεταμένως. Erom the Re-
capitulation it appears that Chrys. sup-

poses that Paul, as an ἰδιώτης, i.e. not
conversant with the elegancies of
Greek style, οὐκ ἐνόησεν τί ἐστιν Ἔν
ὀλίγῳ, ἀλλ᾽ ἐνόμισεν ὅτι ἐξ ὀλίγου : did
not perceive what Agrippa’s phrase
meant, (viz. as here explained, παρὰ
μικρόνν, but supposed it to be the same
as ἐξ ὀλίγου, ‘‘ with little ado”’—i. e.
thou makest short work to persuade
me, as if this were an easy thing, to be
done in brief: therefore Paul answers,
Be it in little, or be it in much, I
could pray to God, with no brief and
hasty prayer, but ἐπιτεταμένως, much
and earnestly. —For καὶ οὐχ ἅπλως, we
read καὶ ἐν πόλλῳ" οὐχ a. and transpose
τί ἐστιν [ἐν ὀλίγῳ) ; παρὰ μικρόν, to its
fitting place. Mod. t. οὐκ ἐν ὀλίγῳ"
τουτέστι, μικρόν, OMitting παρὰ, mean-
ing this as the explanation of St. Ῥ8}}}5
εὔξ. ἐν ὀλίγῳ. Of the Edd., Commel.
Sav- Ben. give mapa, and so Par. Ben.
2. who however rejects the οὐκ.

New hearing, fresh exculpation. 689

pray, he prays (not briefly, but) with largeness—thaé not only 2 eas
thou, but also all that hear me this day, were such as I am. . 99.
Then he adds, except these bonds; and yet it was matter of
glory: true, but looking to their notion of it, therefore says

he, except these bonds.

[And on the morrow, etc.]| The Jews desisted ever Recapi-
5 : ee . _ tulation.
since Paul exercised his right of appeal’. Then also for him y, 3.
the theatre becomes a splendid one: with great pomp they

were present. [And Festus said, etc.] The whole multitude ¥- 34:
of the Jews—not some of them only, and others not so—both
at Jerusalem, and also here, they said that he ought not
to live any longer. [And I having found, etc.] It shews
that he did right in appealing to Cesar. For if* though
they had no great matter to allege against him, yet those
(at Jerusalem) were mad against him, with good reason
may he go to Cesar. That after examination had by
you, he says, I may get somewhat to write. Observe how
the matter is repeatedly put to the test. The Jews therefore
may thank themselves for this vindication" (of Paul), which
would come to the ears of those also who were at Rome.
See how they become the unwilling heralds both of their
own wickedness and of Paul’s virtue, even to the emperor
himself: so that Paul was carried away (to Rome) with more
renown than if he had gone thither without bonds: for not
as an impostor and a deceiver, after so many judges had
acquitted him, was he now carried thither. Quit therefore of

[3.]

f -Anéotnoayv λοιπὸν οἱ 1. τῇ ἀφέσει
χρησαμένου ἐκείνου A. B. (C. has lost
aleaf here). Mod. t. ἐφέσει. Cat. Ἐπέ-
στησαν λοιπὸν of Ἵ. TH ἐφέσει χρησά-
μενοι ἐκείνου. If this be the true read-
ing, it should seem to belong to ray 7d
mr. τῶν “Iovd., viz. ‘* concerning whom
all the multitude of the Jews besought
me: the Jews thereupon had set upon
him, using his, Festus’s, permission.”
But ἀπεστ. and ἐφέσει give a better
sense as comment on y. 23.i.e. “‘ No
mention now of the Jews—they had left
him, when he had made his appeal.’”—
Then, μετὰ πολλῆς φαντ. (mod. t.
adds ὁ βασιλεὺς kal) πᾶν τὸ πλῆθος
τῶν Ἴ. παρῆσαν οὐχ οἱ μὲν οἱ δὲ οὔ.
Which is not true, for it could not be

said that all the Jews were present at
this hearing before Agrippa. We read
μετὰ π. >. παρῆσαν. ‘Thea from v. 24.
“πᾶν τὸ πλῆθος Sc. ἐνέτυχόν μοι.

8. Εἰ γὰρ οὐδὲν μὲν εἶχον δεινὸν εἰπεῖν.
i. 6. ‘¢ As far as the matter of accusation
was concerned, he knew that he had
nothing to fear: ἐκεῖνοι δὲ ἐμεμήνεσαν,
but the people yonder (at Jerusalem)
were mad against him: therefore εἰκό-
τως ἐπ᾽ ἐκεῖνον ἔρχεται, nO wonder he
is for going to Cesar.”

h The ἀπολογία is Festus’s written
report of the hearings before him, which
would be sent to Rome, and would at
once testify to Paul’s innocence, and to
the malignity of the Jews.

090 He might have refused to plead,

Homit.all charges', among those with whom he was bred and born,
ἘΠ. and not only so, (but) thus free from all suspicion, he makes
ch.26, his appearance at Rome. [Then Paul etc.] And he said
'=3- not, Why is this? once for all I have appealed to Cesar:
I have been tried many times: when will there be an end of
this? but what did he? Again he is ready to render an
account, and that, before the man who was the best informed
on the subject; and with much boldness, seeing they were
not his judges to condemn him: but still, though they were
not his judges, since that declaration was in force, Unto
Cesar shalt thou go, he renders an account and gives full
answers, touching all the things, and not merely on one and
another here and there. They accuse me of sedition,
accuse me of heresy, accuse me that I have profaned the
temple: touching all these things I answer for myself:
now that these are not things in accordance with my ways,
my accusers themselves are witnesses: [my manner of life
from my youth οἷο. which is what he says on a former
ch.22,3. occasion, Being a zealot. And when the whole people was
present, then he challenges their testimony: not* before
the tribunal, but before Lysias, and again here, when more
were present: whereas in that hearing there needed not
much vindication of himself, since Lysias’s letter exculpated
him. Know all the Jews, he says, which knew me from
the beginning. And he does not say what kind of life his
was, but leaves it to their own conscience, and lays the whole
stress on his sect, as he would not have chosen that sect,
if he had been !a man of evil disposition and bad character.
3ut, for this hope®, he says, [1 stand and am judged.| This
hope is honoured among themselves also, because of this they
pray, because of this they worship, that unto this they may

v. 4,

Ἱπονηρὸς

καὶ μοχ-
θηρός.
¥: 6. i
2 Mss.

andEdd.

aiperews , ; ᾿ ᾿

1 Πάντα τοίνυν ἀποδυσάμενος, not as

Ben. ‘ omnibus ergo relictis, apud quos

natus, &c.’ but in the sense of the

phrase ἀποδύεσθαι (ἐγκλήματα) which

is frequent in Chrys. That is, ‘‘ the

consequence is that Paul makes his

first appearance at Rome, not merely

as one who has cleared himself of all

charges brought against him at home,

‘(seeing they were not his judgés, even
if they wished to condemn him.”

k Mod, t. ‘* But not before the tri-
bunal of Lysias alone does he this, but
also before Festus, and again here.’’
Ben. cites the old text only to condemn
it. Inconsiderately: for it was in the
hearing ἐπὶ Λυσίου xxii. 3—5, (Lysias
had no ‘‘tribunal’’) and here, that

but, after these repeated examinations,
clear from all suspicion.’’—Below οἵατε
κυρίων ov ὄντων τῶν καταδικαζόντων
αὐτόν: the sense intended may be,

St. Paul thus challenged the testimony
of the Jews: not before Felix, which is
what is meant by ἐκεῖ, still less before
Festus.

but for the sake of his hearers he does tt. 691
attain: this same do I shew forth. Why then, it is acting like Acts
madmen, to be doing all things for the sake of attaining to this, ἜΝ
and yet to persecute him who believes in the same. J indeedy.9. —
thought with myself, that is, | determined, to do many things
contrary [to the name of Jesus of Nazareth}. 1 was not
one of Christ’s disciples: among those who fought against
Him, was I. Whence also he is a witness who has a right
to be believed, because he, a man who was doing numberless
things, making war on the believers, persuading them to
blaspheme, stirring up all against them, cities, rulers, and
by himself doing all this of his own accord, was thus
suddenly changed. Then again the witnesses, those who
were with him: next he shews what just cause he had to
be persuaded, both from the light, and from the prophets,
and from the results, and from the things which have
now taken place. See accordingly, how both from the
prophets, and from these particulars, he confirms the proof
to them. For that he may not seem to be broaching some
novelty, although he had great things to say, yet he again
takes refuge with the prophets, and puts this as a question
for discussion'. Now this had a stronger claim upon belief,
as having actually come to pass: but since he alone saw
(Christ), he again fetches proof of it from the prophets.
And see how he does not discourse alike in the court of
justice, and in the assembly (of his own people); there
indeed he says, ye slew Him: but here no such thing,
that he might not kindle their anger more: but he shews the
same thing, by saying, Whether the Christ was to suffer.
He so frees them from accusations: for the prophets, he says,
say this. Therefore receive ye also the rest. Since he has
mentioned the vision, he then without fear goes on to speak
also of the good wrought by it. To turn them from darkness v.16-18.
to light, and from the power of Satan unto God. For to
this end have I appeared unto thee, not to punish, but to

make thee an Apostle. He shews the evils which possess

1 καὶ τοῦτο μέσον τίθησι. The in- say, ‘* The Christ whom ye slew is

novator not understanding the phrase,
and its reference to Ei παθητὸς 6 Χρισ-
τὸς etc., substitutes, “‘ And puts their
(words) in the midst.”,>—The meaning
is: ‘* Hehad greater things to say than
what the prophets had said: he could

risen, for [ have seen Him: but instead
of this, he put it as a subject for dis-
cussion, Did the prophets teach that
the Christ was to suffer and to rise
again ?”

.-
[Ὁ]

ΗΌΜΠΤΙ..
; ΠῚ:

v. 22.

692 He glories in his chain, but spares them.

unbelievers, Satan, darkness; the good things helonging to
believers, light, God, the inheritance of the saints. { Where-
upon, O king Agrippa, etc.| He not only exhorts them to
repent, but also to shew forth a life worthy of admiration.
And see how everywhere the Gentiles are admitted into
connexion with the people (Israel): for those who were
present were of the Gentiles. Testz/ying, he says, both to
great and small, that is, both to distinguished and undis-
tinguished. ‘This is also for the soldiers. Observe: having
left the post of defendant, he took up that of teacher—and
therefore also it is that Festus says to him, Thow art beside
thyself—but then, that he may not seem to be himself the
teacher, he brings in the prophets, and Moses: Whether
the Christ was to suffer, whether He as the first to rise

Srom the dead should shew light both to the people, and

v. 29.

to the Gentiles. And Festus said with a loud voice—in
such anger and displeasure (did he speak)—[ Paul, thou
art beside thyself]. What then said Paul? [7 am not

-mad etc.| For this thing, he says, was not done in a

corner. Here he speaks of the Cross, of the Resurrection :
that the doctrine was come to every part of the world.
King Agrippa, he says, believest thou—he does not say, the
Resurrection, but—the prophets? Then he forestalls him,
and says: [7 know that thow believest.| ’Ev ὀλίγῳ (i. e.
within a little, almost) thou persuadest me to be a Christian.
Paul did not understand what the phrase ἐν ὀλίγῳ meant:
he thought it meant ἐξ ὀλίγου, (i. 6. with little cost or
trouble,) wherefore also he answers (as) to this: so unlearned
was he”. And he said not, I do not wish (that), but, J pray
that not only thou, but also all that hear. Mark how free
from flattery his speech is—J pray that this day they may
be all such as 1 am, except these bonds. He, the man that
glories in his bonds, that puts them forth as a golden chain,
deprecates them for these men: for they were as yet too weak
in their minds, and it was rather in condescension that he so
spake. For what could be better than those bonds which always

m See above, p. 688, note 6. Yet remark οὕτως ἰδιώτης ἣν would be quite
some modern commentators assert that out of place—In the next sentence
ἐν ὀλίγῳ cannot mean, as Chrys. says, ov βούλομαι, all our Mss. and Edd.
παρὰ μικρόν: that this sense requires But Ben, renders it without the nega-

ὀλίγου, or ὀλίγου δεῖν, or παρ᾽ ὀλίγον : tive, ‘Et non dixit, Vedlem.’
so that, in their view, Chrysostom'’s

A soul on the wings of heavenly love. 693

in his Epistles he prefers (to all things else), saying, Puul, a
prisoner of Jesus Christ: and again, On this account Iam
bound with this chain, but the word of God is not bound ;

. ]
and, Even unto bonds, as an evil-doer. The punishment

Acts
Will:

1—29.

Eph. 3,

Acts 28,

was twofold. For if indeed he had been so bound, as with 320.

- . : . δ. Ἢ 2 Τὶ
ἃ view to his good, the thing would have carried with it some 9, 9,

consolation: but now(he is bound) both as an evil-doer, and
as with a view to very ill consequences; yet for none of
these things cared he".

Such is a soul winged with heavenly love. For if those
who cherish the foul (earthly passion which men call)
love, think nothing either glorious or precious, but those
things alone which tend to gratify their lust, they think
both glorious and honourable, and their mistress is every-
thing to them; much more do those, who have been taken
captive by this heavenly love, think nothing of! the cost.
But if we do not understand what I am saying, it is no
marvel, while we are unskilled in this Divine Wisdom. For
if any one be caught with the fire of Christ’s love, he
becomes such as a man would become who dwelt alone
upon the earth, so utterly careless is he for glory or disgrace:
but just as if he dwelt alone, he would care for nothing, no
more does he in this case. As for trials, he so despises them,
both scourges and imprisonments, as though the body in
which he suffers these things were another’s and not his own,
or as though he had got a body made of adamant: while as
for the sweet things of this life, he so laughs them to scorn,
is so insensible to them, as we are insensible of dead bodies,
being ourselves dead. He is as far from being taken captive
by any passion, as the gold refined in the fire and purified
is free from alloy. For even as flies would not dart into the
midst of a flame, but fly from it, so the passions dare not even
to come near this man. Would that I could bring forward ex-

» He is commenting upon2 Tim.ii.9. but not in their intention; which was,

1 suffer trouble as an evil-doer even
unto bonds. ‘Yo others, this might
seem a twofold aggravation: both that
he was treated as a malefactor, and
that his destruction was intended.
For if indeed he was put in bonds ὡς
ἐπ᾿ ἀγάθῳ, the thing bore its comfort
with it, and such was the case to him,

that he should be inchains καὶ ὧς κακούρ-
γος καὶ ws ἐπὶ τοῖς δεινοῖς. Of the Mss,
A. Ος have ὡς ἐπὶ τοῖς δεινοῖς aAAovs:
ἀλλ᾽ οὐδενὸς τούτων ἐφρόντιζεν. B.
ἁλούς: and so mod. t. But ἀλλοὺς
seems to be only the abbreviation of the
following ἀλλ᾽ οὐ[ δενὸ ᾿ς.

mM.

094 The eye for the things unseen.

Homit.amples of all this from among ourselves: but since we are

IE INE

Gal. 6,
14.

ib. 2,20.

2 Cor.
4, 18.

1 στὸ διο-
ρατικὺὸν
τῆ» δια-
νοίας

at a loss for such, we must needs betake ourselves to this
same Paul. Observe him then, how he felt towards the
whole world. The world is crucified unto me, he says, and
I unto the world: I am dead to the world, and the world is
dead tome. And again: Jt is no longer I that live, but
Christ liveth in me°®. And, to shew you that he was as it
were in solitude, and so looked upon the things present, hear
himself saying, While we look not at the things which are seen,
but at the things which are not seen. What sayest thou?
Answer me. And yet what thou sayest is the contrary; thou
seest the things invisible, and the visible thou seest not.
Such eyes as thou hadst gotten, such are the eyes which
are given by Christ: for as these bodily eyes see indeed
the things that are seen, but things unseen they see not: so
those (heavenly eyes) do the contrary: none that beholds
the invisible things, beholds the visible: no one beholding
the things seen, beholds the invisible. Or is not this the case
with us also? For when having turned our mind inwards we
think of any of the unseen things, our views become raised
above the things on earthr. Let us despise glory: let
us be willing to be laughed at rather than to be praised.
For he indeed who is laughed at is nothing hurt: but he
who is praised is much hurt. Let us not think much of
those things which terrify men, but as we do in the case
of children, this let us do here: namely, if we see any one
terrifying children, we do not hold that man in admi-
ration: since in fact whoever does frighten, only frightens
children; for were it a man, he could not frighten him.
Just as those who frighten (children in sport), do this
either by drawing up their eyelids, or by otherwise distort-
ing their face, but with the eye looking naturally and mild
they would not be able to do this: so these others do this,
by distorting! their mental vision. So that of a mild man
and beautiful in soul nobody would be afraid; on the con-
trary, we all respect him, honour and venerate him. See

© Mod. t. adds, ““ To say this, belongs Ρ μετέωροι τῶν ἐνεργειῶν ἡμῖν
to Paul only: ours itis, who are so far γίνονται ai ὄψεις. Unable to discover
removed from him as the heavenisfrom any meaning in this. (Ben. ‘ sublimes

the earth, to hide our faces, so that we nobis sunt operationum oculi,’) we
dare not even to open our mouth,” conjecture τῶν ἐπιγειῶν.

The ruler is a physician of souls. 695

ye not, how the man who causes terror is also an object of
hatred and abhorrence to us all? For of those things which
are only able to terrify what do we not turn away from?
Is it not so with wild beasts, with sounds, with sights, with
places, with the air, such as darkness? Let us not there-
fore think it a great thing, if men fear us. For, in the first
place, no man indeed is frightened at us: and, secondly, it is
no great thing (if they were). Virtue is a great good: and
see how great. However wretched we may deem the things
by means of which it consists, yet we admire virtue itself, and
count them blessed (that have it), For who would not
count the patient sufferer blessed, although poverty and
such like things seem to be wretched? When therefore it
shines forth through those things which seem to be wretched,
see how surpassingly great this is! Thinkest thou much,

O man, because thou art in power? And what sort of

power? say, was it conferred by appointment? (If so,) of

men thou hast received power: appoint thyself to it from
within. For the ruler is not he who is so called, but he
who is really so. For asa king could not make a physician
or an orator, so neither can he make a ruler: since it is not
the (imperial) letters nor the name that make aruler. For,
if you will, let any man build a medicine-shop, let him also
have pupils, let him have instruments too and drugs, and
let him visit those who are sick: are these things sufficient

to make a physician? By no means: but there is need of

art, and without that, not only do these things profit nothing,
but they even hurt: since it were better that he who is
not a physician should not even possess medicines. He
that possesses them not, neither saves nor destroys: but
he that possesses them, destroys, if he knows not how
to use them: since the healing power is not only in the
nature of the medicines, but also in the art of the person
applying them: where this is not, all is marred. Such
also is the ruler: he has for instruments, his voice, anger,
executioners, banishments, honours, gifts, and praises; he
has also for medicines, the law; has also for his patients,
men; for a place to practise in, the court of justice; for
pupils, he has the soldiers: if then he know not the
science of healing, all these profit him nothing. The judge

Homi..

LII.

1 ὁμώνυ-
pos, ov

μὴν συν-
ώνυμος.

3 ὁδῷ
προ-
βαίνει

696 Self-rule necessary to the rules of others.

is a physician of souls, not of bodies: but if this art of
healing the bodies needs so much care, much more that of
healing the soul, since the soul is of more importance
than the body. Then not the mere having the name of
ruler is to be a ruler: since others also are called by great
names: as Paul, Peter, James, and John: but the names do
not make them that which they are called, as neither does
my name make me (to be that which John was); I bear
indeed the same name with that blessed man, but I am
not the same thing!: I am not John, but am called so. In the
same way they are not rulers, but are called so. But those
others are rulers even without these adjuncts, just as also a
physician, though he may not actually practise his science,
yet if he have it in his soul, he is a physician. Those
are rulers, who bear rule over themselves. For there are
these four things‘, soul, family, city, world: and the things
form? a regular progression. He therefore that is to super-
intend a family, and order it well, must first bring his own
soul into order; for it is his family: but if he cannot order
his own family, where there is but one soul, where he
himself is master, where he is always along with himself,
how shall he order others? He that is able to regulate his
own soul, aud makes the one part to rule, the other to
be subject, this man will be able to regulate a family also:
but he that can do this by a family, can do it by a city
also: and if by a city, then also by the world. But if
he cannot do this for his own soul, how then shall he be able
to do it for the world? These things have been spoken by
me, that we may not be excited about offices of rule; that
we may know what ruling is: for this (which is so called) is
not ruling, but a mere object of derision, mere slavery, and
many other names one might call it by. Tell me, what is
proper to aruler? is it not to help one’s subjects, and to do
them good? What then, if this be not the case? how shall
he help others, who has not helped himself? he who has
numberless tyrannies of the passions in his own soul, how
shall he root out those of others? Again, with respect to

4 Mss. and Edd., τρία γὰρ ταῦτά ἐστι Below, Mss. and Edd. οἰκοδομεῖν for
ψυχῇ (only F. has ψυχή): “there οἰκονομεῖν.
are for the soul these three subjects.” —

The true luxury. 697

“Juxury” or delightful living: the true luxury or delight is

not this (which is so called), but quite another thing. For }

as we have shewn that the ruler is not he who is so called,
but another (who has something more than the name), so the
person who lives indeed in delight is another sort of person
(than he whom we so describe). For “luxury” or delightful
living seems indeed to be, the enjoying pleasure and the
gratifying the belly: yet it is not this thing, but the contrary:
it is, to have a soul worthy of admiration, and to be in a
state of pleasure. For let there be a man eating, drinking,
and wantoning ; then let him suffer cares and loss of spirits:
can this man be said to be in a state of delight? Therefore,
it is not eating and drinking, it is the being in pleasure, that
makes true luxury or delightful living. Let there be a man
who gets only dry bread, and let him be filled with gladness:
is not this pleasure? Well then, it is the true luxury. Let
us see then, to whom this befalls—whether to the rich, or to
those who are not rich? Neither to the one part altogether,
nor to the other, but to those who so order their own souls,
that they may not have many grounds for sorrows. And
where is such a life as this to be found? for I see you all
eager and wishing to hear what this life is which has no
sorrows. Well then, let this be acknowledged first by you,
that this is pleasure, this the true luxury, to have no sorrow to
cause annoyance; and ask not of me meats, and wine, and
sauces, and silken robes, and a sumptuous table. But if I shall
shew that apart from all these such a life as that is present
(within our reach), then welcome thou this pleasure, and this
life: for the most part of painful things happen to us from
our not calculating things as we ought. Who then will have
the most sorrows—he that cares for none of these things, or he
that cares for them? He that fears changes, or he that does
not fear? He that is in dread of jealousy, of envy, of false
accusations, of plottings, of destruction, or he that stands
aloof from these fears? He that wants many things, or he
that wants nothing? He that is a slave to masters without
number, or he that is a slave to none? He that has need of
many things, or he that is free? He that has one lord to
fear, or he that fears despots innumerable? Well then, greater
is the pleasure here. This then let us pursue, and not be

Acts

{gon

698 The life which is exempt from pain.

Homi. excited about the things present: but let us laugh to scorn

all the pomp of life, and everywhere practise moderation,
that we may be enabled so to pass through this life, that it
may be without pain, and to attain unto the good things
promised, through the grace and mercy of our Lord Jesus
Christ, with Whom to the Father and the Holy Ghost
together be glory, might, honour, now and ever, world
without end. Amen.

HOMILY ΠΟΡΠῚ:

Acts xxvi. 8ὃ0---89.

And when he had thus spoken, the king rose up, and the
governor, and Bernice, and they that sat with them: and when
they were gone aside, they talked between themselves,
saying, This man doeth nothing worthy of death or of bonds.
Then said Agrippa unto Festus, This man might have been
set at liberty, if he had not appealed unto Cesar.

SEE how again also they pass sentence in his favour,
and after having said, Thou art beside thyself, they acquit v. 24.
him, as undeserving not only of death, but also of bonds,
and indeed would have released him entirely, if he had not
appealed to Cesar. But this was done providentially,
that he should also depart with bonds. Unto bonds, he } Tim:
says, as an evil doer. For if his Lord was reckoned among jax
the transgressors, much more he: but as the Lord did not 15, 25.
share with them in their character, so neither did Paul.
For in this is seen the marvellous thing, the being mixed up
with such, and yet receiving no harm from them. And when ee
it was determined that we should sail into Italy, they ~~~
delivered Paul and certain other prisoners unto one named
Julius, a centurion of Augustus’ band. And entering tinio
a ship of Adramyttium, we launched, meaning to sail by
the coasts of Asia; one Aristarchus, a Macedonian of
Thessalonica, being with us. And the next day we touched
at Sidon. See how far Aristarchus also accompanies Paul.
To good and useful purpose is Aristarchus present, as he
would take back the report of all to Macedonia. And

700 God does not alter the order of Nature,

Homit, Julius courteously entreated Paul, and gave him liberty to
eu go unto his friends to refresh himself. Julius gave Paul
liberty, it says, acting courteously, that he might refresh
himself: as it was but natural that he should be much the
worse from his bonds, and the fear, and the being dragged
hither and thither. See how the writer does not hide this
v.4. either, that Paul wished é0 refresh himself. And when we
had launched from thence, we sailed under Cyprus, because
the winds were contrary. Again trials, again contrary
winds. See how the life of the saints is thus interwoven
throughout: escaped from the court of justice, they fall
v.5.6. in with shipwreck and storm. And when we had sailed
over the sea of Cilicia and Pamphylia, we came to Myra,
a city of Lycia. And there the centurion found a ship of
Alexandria sailing into Italy; and he put us therein. A
ship of Alexandria, it says. It is likely that both those (in
the former ship) would bear to Asia the report of what had
befallen Paul, and that these* would do the same in Lycia.
See how God does not innovate or change the order of
nature, but suffers them to sail into the unfavourable winds.
But even so the miracle is wrought. That they may sail
safely, He did not let them go out in the (open) sea, but
v. 7—9. they always sailed near the land. And when we had sailed
slowly many days, and scarce were come over against Cnidus,
the wind not suffering us, we sailed under Crete, over against
Salmone; and, hardly passing it, came unto a place which
is called The fair havens; nigh whereunto was the city of
Lasea. Now when much time was spent, and when sailing
was now dangerous, because the fast was now already past,
Paul admonished them. By the fast here, | suppose he means
that of the Jews. For they departed thence a long time after
the Pentecost, so that it was much about mid-winter that
they arrived at the coasts of Crete. And this too was no
slight miracle, that they also should be saved on his account.
v.10-15. Paul admonished them, and said unto them, Sirs, I perceive
that this voyage will be with huri and much damage, not only
of the lading and ship, but also of our lives. Nevertheless the
centurion believed the master and the owner of the ship,
more than those things which were spoken by Paul. And

4 Kal τούτους, meaning perhaps those who remained at Myra.

while ordering all for the good of the saints. 701

because the haven was not commodious to winter in, the Acrs
more part advised to depart thence also, if by any means ah
they might attain to Phenice, and there to winter; which =
is an haven of Crete, and lieth toward the south west and
north west. And when the south wind blew softly, suppos-

ing that they had obtained their purpose, loosing thence,
they sailed close to Crete. But not long after there arose
against it a tempestuous wind, called Euroclydon. And
when the ship was caught, and could not bear up into the
wind, we let her drive. Paul therefore advised them to
remain, and he foretells what would come of it: but they,
being in a hurry, and being prevented by the place, wished

to winter at Phenice. Mark then the providential ordering [2. |
of the events: first indeed, [when the south wind blew
softly, supposing they had obtained their purpose,] they
loosed the vessel, and came forth; then when the wind bore
down upon them, they gave way to it driving them, and
were with difficulty saved. And running under a certain ν.10-21.
island which is called Clauda, we had much work to come

by the boat: which when they had taken up, they used
helps, undergirding the ship; and, fearing lest they should

fall into the quicksands, strake sail, and so were driven.

And we being exceedingly tossed with a tempest, the next

day they lightened the ship; and the third day we cast

out with our own hands the tackling of the ship. And

when neither sun nor stars in many days appeared, and no

small tempest lay on us, all hope that we should be saved

was then taken away. But after long abstinence Paul stood

forth in the midst of them, and said, Sirs, ye should have
hearkened unto me, and not have loosed from Crete, and to

have gained this harm and loss. Then after so great a

storm he does not speak as insulting over them, but as
wishing that at any rate he might be believed for the future.
Wherefore also he alleges what had taken place for a
testimony of the truth of what was about to be said by him.

And now I exhort you to be of good cheer: for there shall v.22-26.
be no loss of any man’s life among you, but of the ship. For

there stood by me this night the angel of God, whose 1 am,

and whom I serve, saying, Fear not, Paul; thou must be
brought before Cesar: and, lo, God hath given thee all

702 All saved for Paul’s sake.

Homtiu. them that sail with thee. Wherefore, sirs, be of good cheer,
"for I believe God, that it shall be even as it was told me.
Howbeit we must be cast upon a certain island. And he
foretells two things; both that they must be cast upon an
island, and that though the ship would be lost, those who
were in it should be saved—which thing he spoke not of
conjecture, but of prophecy—and that he must be brought
before Cesar. But this that he says, God hath given thee
all, is not spoken boastfully, but in the wish to win those
who were sailing in the ship: for (he spoke thus), not that
they might feel themselves bound to him, but that they
might believe what he was saying. [God hath given thee] ;
as much (as to say), They are worthy indeed of death, since
they would not listen to thee: however, this is done out of
v.27-32.favour to thee. But when the fourteenth night was come,
as we were driven up and down in Adria, about midnight
the shipmen deemed that they drew near to some country ;
and sounded, and found it twenty fathoms: and when they
had gone a little further, they sounded again, and found it
Jifteeen fathoms. Then fearing lest they should have fallen
upon rocks, they cast four anchors out of the stern, and
wished for the day. And as the shipmen were about to flee
out of the ship, when they had let down the boat into the
sea, under colour as though they would have cast anchors
out of the foreship, Paul said to the centurion and to the
soldiers, Eacept these abide in the ship, ye cannot be saved.
Then the soldiers cut off the ropes of the boat, and let her
fall off. The sailors, however, were about to escape, having
no faith in what was said: but the centurion does believe
Paul. For he says, If these flee, ye cannot be saved: so
saying, not on this account, but that he might restrain them,
and the prophecy might not fall to the ground. See how as
in a church they are instructed by the calmness of Paul’s
behaviour, how he saved them out of the very midst of the
dangers. And it is of providential ordering that Paul is
disbelieved, that after proof of the facts, he might be
believed: which accordingly was the case. And he exhorts
them again to take some meat, and they do as he bids them,
and he takes some first, to persuade them not by word, but
also by act, that the storm did them no harm, but rather was

Lhe storm a benefit to their souls. 703

a benefit to their souls. And while the day was coming on, Acts
Paul besought them all to take meat, saying, This day is ses ae
fourteenth day that ye have tarried and continued fasting, ν. 33.
having taken nothing. (ὦ) And” how, say you, did they go
without food, having taken nothing? how did they bear it?

Their fear possessed them, and did not let them fall into a
desire of food, being, as they were, at the point of extreme
jeopardy; (f) but they had no care for food. [ Wherefore y.31-36,
I pray you to take some meat: for this is for your health:

Jor there shall not an hair fall from the head of any of you.

And when he had thus spoken, he took bread, and gave
thanks to God in presence of them all: and when he had
broken it, he began to eat. Then were they all of good cheer,

and they also took some meat,| seeing that there was no
question about their lives being saved. (d) [And we were v.37-41.
in all in the ship two hundred threescore and siateen souls.

And when they had eaten enough, they lightened the ship,

and cast out the wheat into the sea. And when it was day,

they knew not the land: but they discovered a certain creek

with a shore, into the which they were minded, if it were
possible, to thrust in the ship. And when they had taken

up the anchors, they committed themselves unto the sea,

and loosed the rudder bands, and hoised up the mainsail to

the wind, and made toward shore.| They made towards
shore, having given the rudder-handles to the wind: for

᾽

Ὁ The confusion here has arisen from τοῦ κινδύνου. In (d), “ κατεῖχον,"

the scribe’s taking the four Jast portions
a, C, δὲ g, i.e. 4, 5, 6, 7, and inserting
between them the first three ὁ, f, d, but
in the order δ᾽ d, f,i.e. 1, 3, 2:-so
that the confused order becomes 4, (1),
5, (3), Ὁ, (2), 7. The texts also
needed to be redistributed. Of our
Mss. A, C, omit all the latter part d,
e, 7, 5: so that B and Cat. are the
authorities here fullowed for the old t.
(of N. we have no collation).—In (Jf),
for ἅτε ov περὶ τῶν ψυχῶν αὐτῶν ὄντος
τοῦ λόγου which we have referred to,
Then were they of good cheer, viz.
because they believed Paul’s assur-
ance that their lives were safe, mod. t.
substitutes ‘‘ (they had no care for
food,) ἅτε οὐ περὶ τῶν τυχόντων ὄντος

τοὺς οἴακας τῇ πνεούσῃ δόντες, the
meaning seems to be, they bore right
down (upon the shore), letting the rad-
der-handles go, so that the wind was
right astern: πόλλακις γὰρ οὐχ οὕτῳ
ποιοῦσιν, for oftentimes they steer not
so, but more or less transverse to the
line of the wind. Κατέφερον τὸ σκεῦος,
τ. ἐ. τὰ ἰστία: what this can mean, we
do not understand: but above in vy, 17.
old. t. has χαλάσαντες τὸ σκεῦος for
χαλ. τὰ ἰστία: hence we read here
κατεφέροντο (χαλάσαντες, Or some such
word ) τὸ σκεῦος, τ. ε. τὰ ἰ.- For ἐγκο-
πτομένη" τῆς ῥύμης we read with the
Catena ἐγκ. τῆς πρύμνης. Mod. t.
substitutes ἐγκόπτοντες (Sav. -Tos) τοῦ
πνεύματος τὴν ῥύμην.

704 The long voyage gave time for teaching.

oftentimes they do it not in this way. They were borne

along, [having loosed] the rigging, i. 6. the sails. [dnd

falling into a place where two seas met, they ran the

v. 42,

[3.]

v. 43.44.
ch, 28,1.

Recapi-
tulation.
v. 10.

ship aground; and the forepart stuck fast, and remained
unmoveable, but the hinder part was broken with the
violence of the waves; for when there is a strong wind, this
is the consequence, the stern bearing the brunt (of the
storm). (a) [And the soldiers’ counsel was to kill the pri-
soners, lest any of them should swim out, and escape.]
Again the devil tries to hinder the prophecy, and they had
a mind to kill some, but the centurion suffered them not,
that he might save Paul, so much was the centurion
attached to him. [But the centurion, willing to save Paul,
kept them from their purpose; and commanded that they
which could swim should cast themselves first into the sea,
and get to land: and the rest, some on boards, and some on
broken pieces of the ship. And so it came to pass, that they
escaped all safe to land. And when they were escaped,
then they knew that the island was called Melita.| Do you
mark what good came of the storm? Why then it was no
mark of their being forsaken, that the storm came upon
them. (c¢) Now this that happened was in consequence of
the season of the year; but the wonder is greater, that at
such a season they were saved from the midst of the dangers,
both he, and for his sake the rest, (6) and this too in the
Hadriatic. There were two hundred and seventy-six souls
in all: no small matter this also, if indeed they believed.
The voyage was at an unseasonable time. (g) It is natural
to suppose they would ask the reason why they were sailing,
and would learn all. Nor was it for nothing that the
voyage was so protracted, it afforded Paul an opportunity
for teaching.

And Paul says, 7 perceive that (this voyage will be) with
hurt and loss. And observe bow unassuming the expression
is. That he may not seem to prophesy, but to. speak as of
conjecture, / perceive, says he. For they would not have
received it, had he said this at the outset. In fact he does

Paul prophesied, not conjectured. 705

prophesy on this former occasion, [as he does afterward,] Acrs
and says (there), The God whom J serve, leading them Ont a :
Then how comes it that it was not with loss (of any) of their ——
lives ? It would have been so, but that God brought them safe
through it. For as far as depended on the nature of the thing,
they had perished, but God prevented it. Then, to shew
that it was not from conjecture that he so spake, the master v. 11.
of the ship said the contrary, and he a man of experience in

the matter: so far was it from being the case that Paul’s
advice was given from conjecture. Moreover, the place
suggested this same (which the master said), being noty 12.
commodious ; and it was evident that from conjecture the
more part advised as they did, rather than Paul. Then, y.13-20.
severe the storm (that ensued), deep the darkness: and that

they may not forget, the vessel also goes to pieces, and the

corn is flung out and all beside, that they may not have it

in their power after this to be shameless. For this is why

the vessel goes to pieces, and¢ their souls are tightly braced.
Moreover, both the storm and the darkness contributed not

a little to his obtaining the hearing he did. Accordingly
observe how the centurion does as he bids him, insomuch

that he even let the boat go, and destroyed it. And if the
sailors did not as yet comply with his bidding, yet afterwards

they do so: for in fact this is a reckless sort of people.
[Strs, ye should have hearkened to me etc.] One is ποῖν 91.
likely to have a good reception, when he chides in the
midst of calamity; but® when he tells them what more there

is (to come) of the calamity, and then predicts the good, then

he is acceptable. Therefore he attacks them then first, when

all hope that they should be saved was taken away: that
none may say, Nothing has come of it. And their fear also
bears witness. Moreover, the place is a trying one, for it

© Kal ἐπισφίγγονται αὐτῶν αἱ ψυχαί. uttermost.” Mod. t. omits this, and
Hom. in Matt. p. 60 A. ἐπισφ. is ap- for ἵνα μὴ λάθωνται--- ἀναισχυντεῖν,
plied to the action of salt in stopping substitutes, ‘‘ That they may not perish,
corruption; and ib. 167 B, Christians the cornis thrown outand allthe rest.”—
are the salt of the earth ἵνα ἐπισφίγ- Below, ἀλλ᾽ ὅταν καὶ τὰ πλείονα λέγῃ
γωμεν τοὺς διαῤῥέοντας. Here in ἃ τῆς συμφορᾶς : mod. t. absurdly substi-
somewhat similar seuse, “‘the vessel tutes παρατρέχῃ: we insert after this
goes to pieces and their (dissolute) the clause τότε τὰ χρηστὰ προλέγει
souls (which were in danger of going which our Mss. have below after καὶ
to pieces) are powerfully constricted, ὁ φόβος μαρτυρεῖ.
held in a close strain, braced to the

ἩΟΜ11.

v. 34.

vy. 42.

706 Paul, being dead, is still with us

was in the Adriatic, and then their long abstinence. They
were in the midst of death. It was now the fourteenth day
that they were going without food, having taken nothing.
[ Wherefore, said he, I pray you to take some meat :] for
this is for your health, that ye should eat, lest ye perish of
hunger. Observe, his giving thanks after all that had
happened strengthened them. For this shewed an assured
mind that they would be saved. (b) [Then were they all of
good cheer, and they also took some meat.) And not only
so, but henceforth they so cast all their care upon Paul, that
they even cast out the corn, being so many. (a) Two hundred
and seventy-six souls: whence had they victuals*? (c) See
how they do their part as men, and how Paul does not
forbid them. [4nd when it was day. [etc.] they loosed the
rudder-bands.| And the vessel goes to pieces in the day-
time, that they may not be clean dissolved with the terror:
that you may see the prophecy brought out as fact. [And
the soldiers’ counsel etc.]|_ Do you mark that in this respect
also they were given to Paul? since for his sake the centu-
rion suffered them not to be slain. So confessedly wicked
do those men seem to me to have been: insomuch that they
would have chosen even to slay them: but some swam on
shore, others were borne on boards, and they all were thus
saved, and the prophecy received accomplishment ; (a pro-
phecy,) although not solemn from length of time, since he did
not deliver it a number of years before, but keeping close to the
nature of the things themselves: (still a prophecy it was,) for
all was beyond the reach of hope. And (so) it was through
themselves being saved that they learnt who Paul was. But
some one may say: why did he not save the ship? That
they might perceive how great a danger they had escaped:
and that the whole matter depended, not on the help of man,
but on God’s hand saving them independently of a ship.
So that righteous men, though they may be in a tempest, or
on the sea, or in the deep, suffer nothing dreadful, but even
save others together with themselves. If (here was) a ship in
danger and suffering wreck, and prisoners were saved for Paul’s
sake, consider what a thing it is to have a holy man in a house:

4 πόθεν τὰ σιτηρεσία εἶχον ; i.e.what thrown out the rest of the corn? But
were they to subsist upon, having they trusted Paul’s assurance for all.

on our voyage through this world. 707

for many are the tempests which assail us also, tempests far Acrs
more grievous than these (natural ones), but He can also τὰ δ"
give® us to be delivered, if only we obey holy men as those —
(in the ship) did, if we do what they enjoin. For they are

not simply saved, but themselves also! contributed to other! πίστιν
men’s believing. Though the holy man be in bonds, he ee
does greater works than those who are free. And look how

this was the case here. The free centurion stood in need

of his bound prisoner: the skilful pilot was in want of him

who was no pilot—nay rather, of him who was the true

pilot. For he steered as pilot not a vessel of this (earthly)

kind, but the Church of the whole world, having learnt of Him

Who is Lord also of the sea; (steered it,) not by the art of man,

but by the wisdom of the Spirit. In this vessel are many
shipwrecks, many waves, spirits of wickedness, from within 2 Cor.
are fightings, from without are fears: so that he was”?
the true pilot. Look at our whole life: it is just such

(as was this voyage). For at one time we meet with
kindliness, at another with a tempest; sometimes from

our own want of counsel, sometimes from our idleness,

we fall into numberless evils; from our not hearkening

to Paul, when we are eager to go somewhither, where he

bids us not. For Paul is sailing even now with us, only

not bound as he was then: he admonishes us even now,

and says to those who are (sailing) on this sea, Take heed ae 20,
unto yourselves: for after my departing grievous wolves ἢ
shall enter in among you: and again, In the last times2 Tim.
perilous times shall come: and men shall be lovers of their Ὁ τ
own selves, lovers of money, boasters. This is more grievous

than all storms. Let us therefore abide where he bids us— [
in faith, in the safe haven: let us hearken unto him rather
than to the pilot that is within us, that is, our own reason. Let
us not straightway do just what this may suggest; not what
the owner of the ship: no, but what Paul suggests: he has
passed through many such tempests. Let us not learn (to our
cost) by experience, but before the experience let us avoid
both harm and loss. Hear what he says: They that will be1 Tim.
rich fall into temptation. Let us therefore obey him; else, Bot

qr
as

© χαρίσασθαι i.e. to the holy man, to “ He gave (κεχάρισται) to Paul them
be saved for his sake, in like manneras_ that sailed with him,” v. 24.

σῇ νῷ τ

708 Keep with the Saints, do their bidding,

Homin.see what they suffered, because they did not take his
LIIL. Ξ Ξ
-——— counsel. And again he tells in another place what
1 Tim. causes shipwrecks: Who, he says, have made shipwreck
᾿ concerning the faith. But do thou continue in the things
which thou hast learned and wast assured of. Let us obey
Paul: though we be in the midst of a tempest, we shall
surely be freed from the dangers: though we remain without
food fourteen days, though hope of safety may have left us,
though we be in darkness and mist, by doing his bidding,
we shall be freed from the dangers. Let us think that the
whole world is a ship, and in this the evil-doers and those
who have numberless vices, some rulers, others guards, others
just men, as Paul was, others prisoners, those bound by
their sins: if then we do as Paul bids us, we perish not in
our bonds, but are released from them: God will give us
also to him. Or think you not that sins and passions are
grievous bonds? for it is not the hands only that are bound,
but the whole man. For tell me, when any one possessed
of much money uses it not nor spends it, but keeps it close,
is he not bound more grievously than any prisoner by his
miserliness, a bond that cannot be broken? What again, when
a man gives himself up to (the belief in) Fate, is not he too
bound with other fetters? What, when he gives himself up
to observations (of times)? What, when to omens? are not
these more grievous than all bonds? What again, when he
gives himself up to an unreasonable lust and to love? Who
shall break in pieces these bonds for you? There is need of
God’s help that they may be loosed. But when there are
both bonds and tempest, think how great is the amount of
dangers. For which of them is not enough to destroy? The
hunger, the tempest, the wickedness of those on board, the
unfitness of the season? But against all these, Paul’s glory
stood its ground. So is it now: let us keep the saints near
us, and there will be no tempest: or rather, though there
be a tempest, there will be great calm and tranquillity, and
1 Kings freedom from dangers: since that widow had the saint for
17, 17. her friend, and the death of her child was loosed, and she
received back her son alive again. Where the feet of saints
step, there will be nothing painful; and if such should
happen, it is for -proving us and for the greater glory of

and all shall go well. 709

God. Accustom the floor of thy house to be trodden by Acts
such feet, and an evil spirit will not tread there. For as eee
where a sweet odour is, there a bad odour will not find”
place: so where the holy unguent is, there the evil spirit is
choked, and it gladdens those who are near it, it delights, it
refreshes the soul. Where thorns are, there are wild beasts:
where hospitality is, there are no thorns: for almsgiving
having entered in, more keenly than any sickle it destroys

the thorns, more violently than any fire. Be not thou
afraid: (the wicked one) fears the tracks of saints, as
foxes do lions. For the righteous, it says, is as bold as a Ῥιον.
lion. Let us bring these lions into our house, and all the 28) 1-
wild beasts are put to flight, the lions not needing to roar,

but simply to utter their voice. For not so much does the
roaring of a lion put the wild beasts to flight, as the prayer

of a righteous man puts to flight evil spirits: let him but
speak, they cower. And where are such men now to be
found, you will say? Everywhere, if we believe, if we seek,

if we take pains. Where hast thou sought, tell me? When
didst thou take this work in hand? When didst thou make

this thy business? But if thou seekest not, marvel not that

thou dost not find. For he that seeketh findeth, not he that Matt. 7,
seeketh not. Listen to those who live in deserts: away with is

thy goldand silver: (such hely men) are to be found in every

part of the world. Though thou receive not such an one in thy
house, yet go thou to him, live with the man, be at his dwell-
ing-place, that thou mayest be able to obtain and enjoy his
blessing. Fora great thing it is to receive a blessing from

the saints: which let us be careful to obtain, that being
helped by their prayers we may enjoy mercy from God,
through the grace and lovingkindness of His only-begotten

Son, with Whom to the Father and the Holy Ghost together

be glory, might, honour, now and ever, world without end.

Amen.

HOMILY LIV.

ACTS ἘΣΎ 11. ὦ, 9.

And the barbarous people shewed us no little kindness: for
they kindled a fire, and received us every one, because of
the present rain, and because of the cold. And when Paul
had gathered a bundle of sticks, and laid them on the 7176,
there came a viper out of the heat, and fastened on his iand.

Suewnp, he says, no little kindness to us—barbarians (as
they were)—having kindled a fire: else it were no good
that their lives were saved, if the wintry weather must
destroy them. Then Paul having taken brushwood, laid
it on the fire. See how active he is: observe how we
nowhere find him doing miracles for the sake of doing
them, but only upon emergency. Both during the storm
when there was a cause he prophesied, not for the sake of
prophesying, and here again in the first instance he lays on
brushwood :—nothing for vain display, but (with a simple
view) to their being preserved, and enjoying some warmth.
Then a viper fastened on his hand. And when the bar-
barians saw the venomous beast hang on his hand, they
said among themselves, No doubt this man is a murderer,
whom, though he hath escaped the sea, yet vengeance
suffereth not to live. Well also was this permitted, that they
should both see the thing and utter the thought, in order
that, when the result ensued, there might be no disbelieving
the miracle. Observe their good feeling (towards the dis-
tressed), in saying this (not aloud, but) among themselves—
observe (also) the natural judgment clearly expressed even

Paul did not work miracles for display. 711

among barbarians, and how they do not condemn without Αστϑ
assigning a reason. And these also behold, that they may a
wonder the more. And he shook off the beast into the fire, .5.6.
and felt noharm. Howbeit they looked when he should have
swollen, or fallen down dead suddenly: but after they had
looked a great while, and saw no harm come to him, they
changed their minds, and said that he was a god. They
expected him, it says, to fall down dead: and again, having

seen that nothing of the kind happened to him, they said,

He is a god. Again ‘another excess on the part of these! viz. as

: - in ch.

men. Jn the same quarters were possessions of the chiefj4 11,
man of the island, whose name was Publius; who received v- 7-8.
us, and lodged us three days courteously. And it came

to pass, that the father of Publius lay sick of a fever and

of a bloody flux: to whom Paul entered in, and prayed,

and laid his hands on him, and healed him. Behold again
another hospitable man, Publius, who was both rich and of
great possessions: he had seen nothing, but purely out of
compassion for their misfortune, he received them, and took

care of them. So that he was worthy to receive kind-
ness: wherefore Paul as a requital for his receiving them,
healed him. So when this was done, others also, which hadv. 9.10.
diseases in the island, came, and were healed: who also
honoured us with many honours; and when we departed,

they laded us with such things as were necessary, both us

and the rest. See how when they were quit of the storm,

they did not become* more negligent, but what a liberal
entertainment was given to them for Paul’s sake: and three
months were they there, all of them provided with sustenance.

See how all this is done for the sake of Paul, to the end that

the prisoners should believe, and the soldiers, and the cen-
turion. For.if they were very stone, yet from the counsel

they heard him giving, and from the prediction they had
heard him making, and from the miracles they knew him to

have wrought, and from the sustenance they by his means

ἃ ἀμελεστέρους γενομένους, i.e. the the kindness and honours sbewn them
impression left on their minds by the by the barbarians for Paul’s sake, all
storm was not suffered to wear out, helped to keep them from relapsing
when the danger was over. What into indifference.
happened on shore, Paul’s miracles,

Homit.

v. 11-15.

Recapi-
tulation.
v. 2.

712 The Gospel recewed by them.

enjoyed, they must have got a very high notion of him. See,
when the judgment is right, and not preoccupied by some
passion, how immediately it gets right judgings, and gives
sound verdicts. And after three months we departed in a
ship of Alexandria, which had wintered in the isle, whose
sign was Castor and Pollux. And landing at Syracuse, we
tarried there three days. And from thence we felched a
compass, and came to Rhegium: and after one day the
south wind blew, and we came the next day to Puteoli:
where we found brethren, and were desired to tarry with
them seven days: and so we went toward Rome. And from
thence, when the brethren heard of us, they came to meet us
as far as Appii forum, and the Three Taverns: whom when
Paul saw, he thanked God, and took courage. Already the
preaching has reached to Sicily: see how it has run through
(even to those lands): at Puteoli also they found some:
others also came to meet them. Such was the eagerness of
the brethren, it nothing disconcerted them, that Paul was in
bonds. But observe also how Paul himself also was affected
after the manner of men. For it says, he took courage,
when he saw the brethren. Although he had worked so
many miracles, nevertheless even from sight he received an
accession (of confidence). From this we learn, that he was
both comforted after the manner of men, and the contrary.
And when we came to Rome, Paul was suffered to dwell by
himself with a soldier that kept him. Leave was given him
to dwell by himself. No slight proof this also of his being
held in much admiration: it is clear they did not number
him among the rest. And it came to pass, that after three
days he called together them that were the chief of the
Jews. After three days he called the chief of the Jews,
that their ears might not be preoccupied. And what had
he in common with them? for they would not (else) have
been like to accuse him. Nevertheless, it was not for this
that he cared; it was for the teaching that he was concerned,
and that what he had to say might not offend them.

[And the barbarians etc.] The Jews then, beholding all
the many miracles they did, persecuted and harassed (Paul):

The kindness and good feeling of these barbarians. 718

but the barbarians, who had seen none, merely on the Acrs
ground of his misfortune, were kind to him.—No doubt, say ae
they, this man ts a murderer. They do not simply pro-v.4. _
nounce their judgment, but say, No doubt, (i. e.) as any one

may see, and vengeance, say they, suffereth him not to live.
Why then, they held also the doctrine of a Providence,

and these barbarians were far more philosophic than the
philosophers, who allow not the benefit of a Providence to
extend to things “below the moon:” whereas (these bar-
barians) suppose God to be present everywhere, and that
although a (guilty) man may escape many (a danger), he will

not escape inthe end. And they do notassail him forthwith,

but for a time respect him on account of his misfortune:

nor do they openly proclaim their surmise, but speak it
among themselves: [a murderer ;] for the bonds led them

to suspect this. [They shewed no smail kindness,| and yet
(some of them) were prisoners. Let those be ashamed that

say, Do not do good to those in prison: let these barbarians
shame us: for they knew not who these men were, but simply
because they were in misfortune (they were kind): thus
much they perceived, that they were human beings, and there-

fore they considered them to have a claim upon their humanity.

And for a great while, it says, they expected that he would v. 6.
die. But when he shook his hand, and flung off the beast,

then they saw and were astonished. And the miracle did

not take place suddenly, but the men went by the length of
time, [after they had looked a great while,] so plainly was
there no deceit, no! haste here. Publius, it says, lodged! συναρ-
them courteously: two hundred and seventy-six persons. ee
Consider how great the gain of his hospitality: not as of neces-

sity, not as unwilling, but as reckoning it a gain, he lodged
them for three days: thereafter having met with his requital,

he naturally [honoured Paul] much more, when the
others also received healing. /Vho also, it says, honoured ν. 10.
us with many honours: not that he received wages, God
forbid ; but as it is written, The workman is worthy of his πο 10,
meat, And when we departed, they laded us with such'°
things as were necessary. It is plain that having thus
received them, they also received the word of the preaching:

for it is not to be supposed, that during an entire three

714 Paul in custody, that he might be safe.

Homit. months they would have had all this kindness shewn them”,

y. ll.

v. 13.14.

v. 15.

v. 16.

τ,

LIV

17.

had these persons not believed strongly, and herein exhibited
the fruits (of their conversion): so that from this we may see
a strong proof of the great number there was of those that
believed. Even this was enough to establish (Paul’s) credit
with those (his fellow-voyagers). Observe how in all this
voyage they nowhere touched at a city, but (were cast) on an
island, and passed the entire winter (there, or) sailing—those
being herein under training for faith, his fellow-voyagers, I
mean. (a) And after three months we departed in a ship of
Alexandria, which had wintered in the isle, whose sign was
Castor and Pollux. Probably this was painted on it: so
addicted were they to their idols. (6) And when the south
wind blew, we came the next day to Puteoli: where
we found brethren, and were desired to tarry with them
seven days: and so we went toward Rome. (ὦ) Observe
them tarrying a while, and again hasting onwards. (e) And
from thence, when the brethren heard of us, they came
to meet us as far as Appii forum, and the Three Taverns:
not fearing the danger. (6) Paul therefore was now so much
respected, that he was even permitted to be by himself:
for if even before this they used him kindly, much more would
they now. (g) He was suffered, it says, to dwell by himself,
with asoldier that kept him. That it might not be possible for
any plot to be laid against him there either—for there could
be no raising of sedition now. So that in fact they were not
keeping Paul in custody, but guarding him, so that nothing
unpleasant should happen: for it was not possible now, in
so great a city, and with the Emperor there, and with Paul’s
appeal, for anything to be done contrary to order. So
surely is it the case, that always through the things which
seem to be against us, all things turn out for us. [With the
soldier—] for he was Paul’s guard. And having called

b οὐ yap by ἐν τριμήνῳ τοσούτῳ
διελέχθησαν μὴ σφόδρα αὐτῶν πι-
orevodyTwy. (mod. t. τοσαῦτα διελέχθη.)
This is evidently corrupt. The con-
text requires (as we have given in the
translation), ‘‘ would not have been so
hospitably and liberally entertained,
such a number as there were of them,
two hundred and seventy-six souls, and
this for a period of three months ;”

but in διελέχθ. perhaps διηλέγχθησαν
is latent: ‘‘*they would not have
been so [honoured ete., but rather
would have been] convicted, &c.”’—In
what follows, the parts had fallen out of
their ene thus, 2, 4,6: 3, 5: 1, 7.
Mod. 1. ine, ὅτι goBnlémes τὸν κίν-
δυνον ὑπῆν τὰ connecting this with
the first clause of f, καὶ ταῦτα ἱκανὰ
ἐκείνους πιστώσασθαι.

Evil designs of men and devils overruled for good. 715

together the chief of the Jews, he discourses to them: who Acrs
both depart gainsaying, and are taunted by him, yet they =~
dare not say anything: for it was not permitted them to

deal with his matter at their own will. For this is a marvel-

lous thing, that not by the things which seem to be for our
security, but by their very opposites, all comes to be for us.

And that you may learn this—Pharaoh commanded the Exod.1,
infants to be cast into the river. Unless the infants had ~~
been cast forth, Moses would not have been saved, he would

not have been brought up in the palace. When he was

safe, he was not in honour; when he was exposed, then he

was in honour. But God did this, to shew His riches of
resource and contrivance. The Jew threatened him, saying, ib. 2, 14.
Wouldest thou kill me? and this too was of profit to him.

It was of God’s providence, in order that he should see that

vision in the desert, in order that the proper time should be
completed, that he should learn philosophy in the desert,

and there live in security. And in all the plottings of the

Jews against him the same thing happens: then he becomes

more illustrious. As also in the case of Aaron; they rose Nu- xvi.
up against him, and thereby made him more illustrious:

that so his ordination should be unquestionable, that he
might be held in admiration for the future also from ‘the Sel
plates of brass. Of course ye know the history: wherefore τοῦ

I pass over the narration. And if ye will, let us go over the χαλκοῦ.
same examples from the beginning. Cain slew his brother,

but in this he rather benefited him: for hear what Scripture

says, The voice of thy brother’s blood crieth unto Me: and Gon =
again in another place, 70 the blood that speaketh better Heb.12,
things than that of Abel. He freed him from the uncertainty 7*

of the future, he increased his reward: we have all learnt
hereby what love God had for him. For what was he
injured? Not a whit, in that he received his end sooner.

For say, what do they gain, who die more slowly? Nothing:

for the having good days does not depend on the living
many years or few years, but in the using life properly. The

Three Children were thrown into the furnace, and through ee
this they became more illustrious: Daniel. was cast into the

pit, and thence was he made more renowned. You see that [3.]
trials in every case bring forth great good even in this life,

HomIL.
LIV.

Gen. 3,
6.

716 Adam would have fallen without Satan's help,

much more in the life to come: but as to malice, the case is the
same, as if a man having a reed should set himself to fight with
the fire: it seems indeed to beat the fire, but it makes it
brighter, and only consumes itself. For the malice of the
wicked becomes food and an occasion of splendour to virtue:
for by God’s turning the unrighteousness to good account,
our character shines forth all the more. Again, when the devil
works anything of this kind, he makes those more illustrious
that endure. How then, you will say, was this not the case with
Adam, but, on the contrary, he became more disgraced? Nay,
in this case of all others God turned (the malice of) that
(wicked one) to good account: but if (Adam) was the
worse for it, it was he that injured himself: for it is the
wrongs that are done to us by others that become the means
of great good to us, not so the wrongs which are done by
ourselves. As indeed, because the fact is that when hurt
by others, we grieve, but not so when hurt by ourselves, there-
fore it is that God shews, that he who suffers unjustly at the
hands of another, gets renown, but he who injures himself,
receives hurt: that so we may bear the former courageously,
but not the latter. And besides, the whole thing there was
Adam’s own doing. Wherefore didst thou the woman’s
bidding? Wherefore when she counselled thee contrary (to
God), didst thou not repel her? Thou wast assuredly
thyself the cause. Else, if the devil was the cause, at this
rate all that are tempted ought to perish: but if all do not
perish, the cause (of our destruction) rests with ourselves*.
‘But, you will say, ‘all that are tempted ought (at that rate)
to succeed.’ No: for the cause is in ourselves, ‘At that rate it
ought to follow that (some) perish without the devil’s having

¢ The dialogue seems to proceed
thus. ‘‘ If the devil was the cause of
Adam’s fall, at this rate it ought to
follow that all whom the devil tempts
should perish (ἔδει κατὰ τοῦτο πάντας
τοὺς πειραζομένους ἀπόλλυσθαι): if this
be not the case, as certainly it is not,
then, the cause (of our perishing) is
with ourselves (εἰ δὲ μὴ ἀπόλλυνται,
παρ᾽ ἡμᾶς ἡ αἰτία.) Then: ᾿Αλλ᾽ ἔδει,
φησὶ, πάντας τοὺς πειραζομένους κατορ-
θοῦν'" οὐ" παρ᾽ ἡμᾶς yap ἡἣ αἰτία" ἔδει,
φησὶ, καὶ χωρὶς τοῦ διαβόλου ἀπόλλυ-
σθαι. ‘But,’ say you, ‘(at this rate)

all that are tempted ought to succeed
(against the Tempter, to come off
victorious from the encounter).’ No:
for the cause (of our being tempted) is
with ourselves. ‘Then people ought
to perish even without the devil:’ i.e.
‘Tt should follow that those who perish,
perish independently of the tempter.’
Yes: in fact many do, &c.’? In the
printed text ἀλλ᾽ ἔδει--- κατορθοῦν, ...

ἔδει ἀπόλλυσθαι are put interrogatively,
and in place of the οὐ παρ᾽ ἡμᾶς yap ἡ
αἰτία of the Mss. (which we point Od.
παρ᾽ ἡμᾶς y.7. ἀ.} it has ἤ, εἰ παρ᾽ ἡ. ἡ. ἃ.

but then his punishment would have been more severe. 717

anything to do with 11. [Yes: and in fact] many do perish
without the devil’s being concerned in it: for surely the,
devil does not bring about all (our evil doings); no, much —
comes also from our own sluggishness by itself alone: and
if he too is anywhere concerned as a cause, it is from our
offering the occasion. For say, why did the devil prevail in
Judas’s case? When Satan entered into him, you will say.

AcTs
XXVIII
—16.

John 13,

27
Yes, but hear the cause: it was because he was a thief, andy” 12,6,

bare what was put in the bag. It was he that himself gave
the devil a wide room for entering into him: so that it is
not the devil who puts into us the beginning, it is we that
receive and invite him. ‘ But,’ you will say, ‘if there were
no devil, the evils would not have become great.’ True,
but then our punishment would admit of no plea for miti-
gation: but as it is, beloved, our punishment is more mild,
whereas if we had wrought the evils of ourselves, the chas-
tisements would be intolerable. For say, if Adam, without
any counsel, had committed the sin he did, who would have
snatched him out of the dangers? ‘But he would not have
sinned, you will say? What right hast thou to say this?
For he who had so little solidity, that was so inert and so
ready for folly as to receive such advice as this, much more
would he without any counsel have become this (that he did
become). What devil incited the brethren of Joseph to
envy? If then we be watchful, brethren, the devil becomes
to us the cause even of renown. Thus, what was Job the
worse for his falling into such helplessness of distress? ‘Speak
not of this instance,’ you will say: ‘(Job was not the worse,)
but the weak person is the worse.’ Yes, and the weak
person is the worse, even if there be no devil. ‘But in a
greater degree, you will say, ‘when there is the devil’s
power working along with him.’ True, but he is the less
punished, when he has sinned through the devil’s working
with him; for the punishments are not the same for all sins.
Let us not deceive ourselves: the devil is not the cause
of our taking harm, if we be watchful‘: rather what he does,

4 Hom. xxiii. in Gen. ὃ. 6.p.215. ν. 8. but to put ourselves in more
A. “1 exhort you never to Jay the security, that we may not exculpate
blame upon Satan, but upon your own ourselves when we so easily go over to

remissness. I say not this to excul- the evi] one, that we may not speak
pate him, for he geeth about etc. 1 Pet. those heartless, senseless words, ‘Why

718 Satan’s temptations, and all other evils,

Homi. is to awake us out of our sleep; what he does, is to keep us
LIV. on the alert. Let us for a while examine these things :
suppose there were no wild beasts, no irregular states of the
atmosphere; no sicknesses, no pains, no sorrows, nor any-
thing else of the kind: what would not man have become?
A hog rather than a man, revelling in gluttony and drunken-
ness, and troubled by none of those things. But as it is,
cares and anxieties are an exercise and discipline of philo-
sophy, a method for the best of training. For say, let a man
be brought up in a palace, having no pain, nor care, nor
anxiety, and having neither cause for anger nor failure,
but whatever he sets his mind upon, that let him do, in that
let him succeed, and have all men obeying him: (see whether)
such a man would not become more irrational than any
wild beast. But as it is, our reverses and our afflictions
are as it were a whetstone to sharpen us. For this reason
the poor are for the most part wiser than the rich, as being
driven about and tost by many waves. Thus a body also,
being idle and without motion, is sickly and unsightly: but
that which is exercised, and suffers labour and hardships,
is more comely and healthy: and this we should find to
hold also in the case of the soul. Iron also, lying unused,
is spoilt, but if worked it shines brightly; and in like manner
a soul which is kept in motion. Now these reverses are
precisely what keeps the soul in motion. Arts again perish,
when the soul is not active: but it is active when it has not
everything plain before it: it is made active by adverse
things. If there were no adverse things, there would be
nothing to stir it: thus, if everything existed ready-made in
beautiful sort, art would not have found wherein to exercise
itself. So, if all things were level to our understanding, the
soul would not find wherein to exert itself: if it had to be
carried about everywhere, it would be an unsightly object.
See you not, that we exhort nurses not to make a practice
of carrying children always, that they may not bring them
into a habit (of wanting to be carried) and so make them

has God left the evil one so much dom, to this very end, that by fear of
freedom to seduce men?’ These words the enemy he may keep us ever watch-
betoken the greatest ingratitude. Con- ful and sober.”

sider this; God has left him that free-

hurt not, but exercise the Saints for their good. 719

helpless? This is why those children which are brought up
under the eyes of their parents are weak, in consequence
of the indulgence, which by sparing them too much injures
their health. It is a good thing, even pain in moderation; a
good thing, care; a good thing, want ; for‘ they make us strong:
good also are their opposites: but each of these when in excess
destroys us; and the one relaxes, but the other (by over-
much tension) breaks us. Seest thou not, that Christ also
thus trains His own disciples? If they needed these
things, much more do we. But if we need them, let us not
grieve, but even rejoice in our afflictions. For these are
remedies, answering to our wounds, some of them bitter,
others mild: but either of them by itself would be useless.
Let us therefore return thanks to God for all these things:
for He does not suffer them to happen at random, but
for the benefit of our souls. Therefore, shewing forth our
gratitude, let us return Him thanks, let us glorify Him, let
us bear up courageously, considering that it is but for a time,
and stretching forward our minds to the things future, that
we may both lightly bear the things present, and be counted
worthy to attain unto the good things to come, through the
grace and mercy of His only-begotten Son, with Whom to
the Father and the Holy Ghost together be glory, might,
honour, now and ever, world without end. Amen.

e The printed text, ἰσχυροὺς γὰρ the context speaks for the latter: viz.
ἡμᾶς ποιεῖ καλὰ καὶ τὰ ἐναντίας. Ben., ‘‘(In moderation), for each of them
“fortes enim nos reddunt que bona et (both these things and of their op-
contraria sunt.” But καλὰ καὶ τὰ posites) being out of measure destroys :
ἐναντία clearly answers to καλὸν καὶ and as the one leaves no solidity or
λυπὴ σύμμετρος, καλὸν καὶ φροντὶς, stability (καὶ τὸ μὲν χαυνοῖ; i. 6. 1π|-
καλὺν καὶ ἔνδεια. Only it may be moderatejoy, ease, comfort), sotheother
doubted whether τὰ ἐναντία is to be by excessive tension breaks.”—So
taken here as above, ‘‘Good also are below by ταῦτα we understand “these
adyerse things,” or, ‘‘their opposites,” things and their opposites,” which are
i. e. “‘freedom from sorrow, and care, described as τὰ μὲν πικρὰ, TH δὲ ἥμερα
and want, if in moderation.” But (mod, t. ἡδέα).

Acts
XXVIII
= 16"

EO My Diy Vu ve

AcTs xxviil. 17—20.

And it came to pass, that after three days Paul called the
chief of the Jews together: and when they were come
together, he said unto them, Men and brethren, though I
have committed nothing against the people, or customs of
our fathers, yet was I delivered prisoner from Jerusalem
into the hands of the Romans. Who, when they had
examined me, would have let me go, because there was no
cause of death in me. But when the Jews spake against it,
I was constrained to appeal unto Cesar; not that I had
ought to accuse my nation of. For this cause therefore
have I called for you, to see you, and to speak with you ;
because that for the hope of Israel I am bound with this
chain.

He wished to exculpate both himself and others: himself,
that they might not accuse him, and by so doing hurt them-
selves; and those (others), that it might not seem that the
whole thing was of their doing. For it was likely that a
report was prevalent, that he had been delivered up by the
Jews: and this was enough to alarm them. He there-
fore addresses himself to this, and defends himself as
to his own conduct. ‘How then is it reasonable, it
might be said, ‘that they should deliver thee up without a
cause δ᾽ The Roman governors, he says, bear me witness,
who wished to let me go. ‘How was it then that they did
not let (thee) go?’ When the Jews spake against it, he says,

Paul's forbearance in speaking of his accusers. 792]

Observe how he extenuates (in speaking of) their charges seek
against him*. Since if he had wished to aggravate matters, 9). 8],
he might have used them so as to bear harder upon them.
Wherefore, he says, J was constrained to appeal unto Cesar:
so that his whole speech is of a forgiving nature. What then?
didst thou this, that thou mightest accuse them? No, he
says: Not that I had ought to accuse my nation of: but that
I might escape the danger. For it is for your sakes that Iam
bound with this chain. So far am I, he says, from any hostile
feeling towards you. Then they also were so subdued by
his speech, that they too apologised for those of their own
nation: And they said unto him, We neither received ν. 21.
letters out of Judea concerning thee, neither any of the
brethren that came shewed or spake any harm of thee.
Neither through letters, nor through men, have they made
known any harm of thee. Nevertheless, we wish to hear

from thyself: But we desire to hear of thee what thou v.22.
thinkest : and then forestalled him by shewing their own
sentiments. or as concerning this sect, it is known to us,

that every where it is spoken against. And when they had ‘-?3.?4.
appointed him a day, there came many to him into his
lodging ; to whom he expounded and testified the kingdom

of God, persuading them concerning Jesus, both out of the

Law of Moses and out of the Prophets, from morning till
evening. And some believed the things which were spoken,

and some believed not. They said not, we speak against it,

but, ἐξ is spoken against. Then he did not immediately
answer, but gave them a day, and they came to him, and

he discoursed, it says, both out of the Law of Moses, and out

of the Prophets. And some believed, and some believed not.

And when they agreed not among themselves, they departed, v.25-27.
after that Paul had spoken one word, Well spake the Holy

Ghost by Esaias the prophet unto our fathers, saying, Go

unto this people, and say, Hearing ye shall hear, and shall

not understand; and seeing ye shall see, and not perceive:

for the heart of this people is waxed gross, and their ears

ἃ viz. by saying only ἀντιλεγόντων was not fit to live:” but he is so for-
τῶν Ἰουδ., whereas they had shewn bearing, that though he might have
the utmost malignity against him, turved all this against them, he sinks
accusing him of crimes which they the mention of it &c.
could not prove, and ‘‘saying that he

2 A

Homtit..
ὮΝ.

Co
»-

“A
to
(2)

Recapi-
tulation.

[2.]
v.18.

v. 19,

«οὐ them of the Gentiles.

722 Unbelief of the Jews foretold from the first.

are dull of hearing, and their eyes have they closed; lest
they should see with their eyes, and hear with their ears, and
understand with their heart, and should be converted, and I
should heal them. But when they departed, as they were
opposed to each other, then he reproaches them, not because
he wished to reproach those (that believed not), but to confirm .
these (that believed). Well said Esaias, says he to them.
So that to the Gentiles it is given to know this mystery.
No wonder then, if they did gainsay: this was foretold from
the first. Then again he moves their jealousy (on the score)
Be it known therefore unto you,
that the salvation of God is sent unto the Gentiles, and that
they will hear it. And when he had said these words, the
Jews departed, and had great reasoning among themselves.
And Paul dwelt iwo whole years in his own hired house,
and received all that came in unto him, preaching the
kingdom of God, and teaching those things which concern
the Lord Jesus Christ, with all confidence, no man forbid-
ding him. Amen. It shews the freedom he had now:
without bindrance in Rome, he who had been hindered in
Judeea; and he remained teaching there for two years. What
of the (years) after these* ?

(d) Who having examined me, says he, found nothing in
me. When those ought to have rescued, they delivered
(him) ἐγιίο the hands of the Romans. And such the super-
abundance” * *, because those had not power to condemn,
but delivered him prisoner. Not as having ought to accuse
my nation of, am 1 come. See what friendliness of expres-
sion! [my nation :] he does not hold them as aliens. He

ἃ Τὶ δὴ τὰ μετὰ ταῦτα; Forthe answer
to this question, see-the Recapitula-
tion.—The remainder of the Exposition
had fallen into extreme confusion, in
consequence of the original redactor’s
having read the notes in the order 2, 4,
6: 1,3,5: 7: and this is followed by
another series of trajections. The re-
storation of the true order here, and in
the numerous cases of the Jike kind in
the former homilies, was no easy mat-
ter; but being effected, it speaks for
itself. Later seribes (of the old text)
have altered a few words here and

there: but the framer of the mod. t.
has endeavoured to make it read
smoothly, in point of grammar, little
regarding the sense and coherence of
the whole.

> Καὶ τοσαύτη 7 περιουσία, i. 6. not
only the Jews could prove nothing
against him, but the Romans also, to
whom they delivered him, after strict
and repeated examinations, found no-
thing in him worthy of death. So ew
abundanti, enough and more than
enough, was his innocence established.
Mod. t. adds τῆς ἐλευθερίας.

Paul’s accusers self-condemned. 723

does not say, I do not accuse, but, 7 have not (whereof) to Acts
accuse: although he had suffered so many evils at their hands. ΧΆΝΕΙ
But nothing of all this does he say, nor make his speech ᾿
offensive: neither does he seem to be sparing them as
matter of favour. For this was the main point, to shew that
they delivered him prisoner to the Romans‘, when those
ought to have condemned him. (a) Lor this cause, he says, v. 20.
I wished to see you: that it might not be in any man’s power

to accuse me, and to say what (naturally) might! suggest 74 παρι-
itself, that having escaped their hands I have come for 77 ”#
this: not to bring evils upon others, but myself fleeing

from evils, [1 was compelled to appeal unto Cesar.)
Observe them also speaking more mildly to him. We v-21.22.
beg, say- they: and wish to speak in exculpation of those

(at Jerusalem). (6) Whereas they ought to accuse them,

they plead for them: by the very fact of their exonerating

them, they do in fact accuse them‘.

© This clause τὸ δεῖξαι ὅτι Ῥωμαίοις
παρέδωκαν δέσμιον is wanting in A. Ο.
In the next clause, δέον ἐκείνους κατα-
δικάσαι, ‘* whereas, had I been guilty.
those, the Jews at Jerusalem, ought
to have condemned me, instead of that,
they delivered me prisoner to the
Romans, and the consequence was,
that I was compelled to appeal unto
Cesar.” But this clause being followed
by 6, mod. t. connects thus: τοὺς δὲ
καταδικάσαι δέον ἐκείνους, δέον κατη-
γορῆσαι: but whereas these (the Jews
at Rome) ought to have condemned
those (the Jews at Jerusalem), ought
to have accused them, they rather
apologise for them, &c.

4 δέον ἐκείνων κατηγορῆσαι" ἀπολο-
γοῦνται δι ὧν κατηγοροῦσιν αὐτῶν.
We restore it thus, ἀπολογοῦνται" δι
ὧν ἀπολογοῦνται, κατηγοροῦσιν αὐτῶν.
And in (6), Τοῦτο μὲν γὰρ αὐτὸ for
---ποΟὐτοῦ. ‘* This very thing,’ 1. 6. their
neither sending letters concerning him
to Rome, nor coming themselves; “ if
they had been confident of their cause
(ἐθάῤῥουν), κἂν τοῦτο ἐποίησαν, they
would at any rate have sent letters
concerning him, if they did not come
themselves. ὥστε μὴ δυνηθῆναι συν-
αρπάσαι με, Erasmus, who here makes
his version from the old text, tta ne
possent me simul rapere. The mod. t.
‘¢for if they had been confident, they
would at least have done this and come

(ὁ) For this very

together, ὥστε αὐτὸν συναρπάσαι, ut
ipsum secum attraherent. (Ben.) 1Ὁ does
not appear what με has to do here, unless
the words, defectively reported, are
put in St. Paul’s mouth: “if,” he
might say, ‘‘ they were confident, they
would have done this, so that I should
not be able συναρπάσαι." The expres-
sion συναρπάσαι (sc. τὸ (nTotmevor) is
a term of logic, ‘‘ to seize to oneself as
proved some point which is yet in
debate and not granted by the oppo-
nent:” therefore a petitio principi.”
Above, p. 713. we had συναρπαγή in the
sense of ‘‘ jumpiog hastily to a conclu-
sion.” Tater authors also use it in
the sense, ‘¢ to suppress.” See above,
p- 460, note v. Here, ‘‘ they would
at any rate have written letters con-
cerning him (or, me), that so he (or 1)
might not be able to have it all his (or,
my) own way:” to beg the point in
dispute, and run off with his own jus-
tification.—&AAws Te καὶ ἐλθεῖν ὥκνη-
σαν, ‘especially as they shrunk from
coming: καὶ τὸ πολλάκις ἐπιχειρίσαι
ἔδειξαν, A., ἐπιχῆραι ἔδεισαν. Read καὶ
τῷ π. ἐπιχειρῆσαι ““ by their repeated
attempts (to slay him?) ἔδειξαν ὅτι οὐκ
ἐθάῤῥουν, or ὅτι ἔδεισαν. Mod. t. ‘* But
now, not being confident they shrunk
from coming; especially as by their
frequent attempting, they shewed that
they were not confident.”

ἘΝ ἊΝ Σὰ

ΤΠ ΌΜΙΙ,.
των:

ν.23.20.

y. 26,

ch. 22,
lo.

724 The unbelieving Jews hated Paul.

thing was a proof that they knew themselves exceedingly in
the wrong. Had they been confident, they would at any
rate have done this, so that he should not have it in his
power to make out his story in his own way, and besides
they shrank from coming. And by their many times attempt-
ing they shewed * * (7) [As for this sect, it is known to
us,| say they, that it is everywhere spoken against. ‘True,
but (people) are also everywhere persuaded; (as, in fact,
here) some were persuaded, and some believed not. [And
when they had appoinied him a day etc.] See again how
not by miracles but by Law and Prophets he puts them to
silence, and how we always find him doing this. And yet
he might also have wrought signs: but then it would no
longer have been matter of faith. In fact, this (itself) was
a great sign, his discoursing from the Law and the Prophets.
Then that you may not deem it strange (that they believed
not), he introduces the prophecy which saith, Hearing ye
shall hear [and not understand] more now than then; and
ye shall see and not perceive, more now than then. This is
[not] spoken for the former sort, [but] for the unbelievers.
How then? Was it contrary to the prophecy, that those
believed? (Go), it says, unto this people, (that is,) to
the unbelieving people. He did not say this to insult
them, but to remove the offence. Be zt known then, he
says, unto you, that unto the Gentiles is sent the salvation
of God. They, says he, will hear it too. Then why
dost thou discourse to us?’ Didst thou not know this?
Yes, but that ye might be persuaded, and that I might
exculpate myself, and give none a handle (against me).
(c) The unbelieving were they that withdrew. But see
how they do not now form plots against him. For in Judea
they had a sort of tyranny. Then wherefore did the Provi-
dence of God order that he should go thither, and yet the
Lord had said, Get thee out quickly from Jerusalem ? That
both their wickedness might be shewn, and Christ’s pro-
phecy made good, that they would not endure to hear him :
and so that all might learn that he was ready to suffer all
things, and that the event might be for the consolation of
those in Judea: for there also (the brethren) were suffering
many grievous evils. But if while preaching the Jewish

725

The Holy Spirit not an Angel.

doctrines, he suffered thus, had he preached the doctrines Acre
of the glory of Christ, how would they have endured him? G55
While purifying himself he was intolerable, and how should σις 21,
he have been tolerable while preaching? What? lay ye to τ 34;
his charge? What have ye heard? He spoke nothing of

the kind. He was simply seen, and he exasperated all
against him. Well might he then be set apart for the
Gentiles ; well might he be sent afar off: there also destined

to discourse to the Gentiles. First he calls the Jews, then
having shewn them the facts he comes to the Gentiles.
[Well spake the Hely Ghost etc.] But this saying, The
Spirit said, is nothing wonderful: for an- angel also is said

to say what the Lord saith: but® He (the Spirit) not so.
When one is speaking of the things said by the angel, one

does not say, Well said the angel, but, Well said the Lord.

Well said the Spirit: as much as to say, It is not me that

ye disbelieve. But God foreknew this from the first.

He discoursed, it says, with boldness, unhindered: for ity, 3).
is possible to speak with boldness, yet hindered. His
boldness nothing checked: but in fact he also spoke un-
hindered. (ὁ) Discoursed', it says, the things concerning

dj. e. “* You say, He is accused of
preaching every where against the Law
—but of what do ye accuse him? what
have you heard himsay P Not aword
of the kind did he speak. They did
but see him in the Temple, xxi. 27,
and straightway stirred up all the
people against him.”

© ἀλλ᾽ ἐκεῖνος οὐκέτι. A., ἐκείνων.
Cat., ἐκεῖνο. Mod. t. ἀλλ᾽ ἐνταῦθα
μὲν οὕτως, κεῖ δὲ οὐκέτι. ~AAAws δὲ
καὶ----, He makes this an argument
against those who affirmed the Holy
Ghost to be acreated Angel. There
are many places where an Angel speaks
in the name of the Lord, and what the
Angel says, is the Lord’s saying. But
in speaking of such a communication,
one would not say, Well spake the
Angel, but, Well spake the Lord. So
here, if the Spirit were but an Angel,
St. Paul would not have said, Well spake
the Holy Spirit: he would have said,
Wellspake the Lord. Hence the clause
ἀλλ᾽ ἐκεῖνος or ἐκεῖνο (sc. Td Πν.)
οὐκέτι means, ‘ But not so the Spirit,”
i, 6. What has been said of the case of
an Angel speaking in the name of the

Lord, does not apply here: the Holy
Spirit speaks in His own name. The
sense is obscured by the insertion of
the clause καλῶς εἶπε, φ., τὸ Πν. τὸ “A.
(which we omit) before ἀλλ᾽ ἐκεῖνος
οὐκέτι.

‘ Here follows another series οἵ
trajections: the parts, as if seems,
having been transcribed from the notes
in! this order,.5, 3. 1: 654) 2:7, 9):
8, 10. Mod. t. inserts here: ‘* But
Paul, it says, dwelt two whole years
in his own hired house. So without
superfluity was he, rather so did he
imitate bis Master in all things, since
he had even his dwelling furnished
him, not from the labours of others,
but from his own working: for the
words, in his own hired house, signify
this. But that the Lord also did not
possess a house, hear Him saying to
the man who had not rightly said, 7 weld
follow Thee whithersoever Thou goest:
The foxes {said He] have holes, and
the birds of the air have nests: but the
Son of Man hath not where to lay His
head. Thus did He from His own
self teach that we should possess no-

Homiu.the kingdom of God:
LV.

Rom.15,(a) Mark the order of God’s Providence®.

22. 23.

ib, 24,

10. 29.
ib. 25.

726 Paul's desire to see Rome, how fulfilled.

mark, nothing of the things of sense,
nothing of the things present. (7) But of his affairs after
the two years, what say we? (ὁ) (The writer) leaves the hearer
athirst for more: the heathen authors do the same (in their
writings), for to know everything makes the reader dull and
jaded. [Or else he does this,] (e) not having it in his
power to exhibit it from his own personal knowledge.
[I have been
much hindered from coming unto you... having a great
desire these many years to come unto you.| (d) But he fed
them with hopes. (g} 1 am in haste to go to Spain, and 7
hope, says he, to see you in my journey, and [to be brought
thitherward on my journey by you, if first I be filled with
your company | in some measure. (1) Of this he says, I will
come and rest together with you in the fulness of the blessing
of the Gospel; and again, 7 am going to Jerusalem to minister

Acts24,[to the saints]: this is the same that he has said here, To do

17.

alms [to my nation] I came. (h) Do you mark how he did
[not] foresee everything—that sacred and divine head, the
man higher than the heavens, that had a soul able to grasp
all at once, the holder of the first place—Paul? The man
whose very name, to them that know him, suffices for rousing
of the soul, for vigilance, for shaking off all sleep? Rome
received him bound, coming up from the sea, saved from a
shipwreck—and was saved from the shipwreck of error. Like
an emperor that has fought a naval battle and overcome, he
entered into that most imperial city. (k) He was nearer
now to his crown. Rome received him bound, and saw him
crowned and proclaimed conqueror. There he had said, I
will rest together with you: but this was the beginning of a

thing, nor be exceedingly attached to
things of this life. And he received,
it says, all that came in unto him,
preaching the kingdom of God. See
him speaking nothing of the things of
sense; nothing concerning the present
things, but all concerning the kingdom
of God.” And below after 4, in place
of e—g, the same has: ‘But he does
this, and tells not what things came
afterwards, deeming it would be super-
fluous for those who would take in hand
the things he had written, and who
would learn from those how to add on
to the narration; for what the things

were which went before, such doubtless
he found those which came after. Hear
too what he says, writing after these
things (?) to the Romans, Whensoever’
I take my journey into Spain, I will
come to you.”

8 The report is very defective, but
the meaning in general is this: See
how his desire of coming to Rome is
accomplished, but not in the way which
he proposed. Hence in (4) we do not
hesitate to supply the negative which
is omitted in the Mss. and the printed
text. Ὁρᾷς πῶς OT πάντα προεώρα.

Paul’s heart pure as the heaven, deep as the sea. 737

course once more, and he added trophies to trophies, a man
not to be overcome. Corinth kept him two years, and Asia
three, and this city two for this time; a second time he
again entered it, when also he was consummated. Thus he
escaped then, and having filled the whole world, he so
brought his life to a close. Why didst thou wish to learn
what happened after these two years? Those too are such
as these: bonds, tortures, fightings, imprisonments, lyings in
wait, false accusations, deaths, day by day. Thou hast seen
but a small part of it? How much soever thou hast seen, such
is he for all the rest. As in the case of the sky, if thou see
one part of it, go where thou wilt thou shalt see it such as
this: as itis with the sun, though thou see its rays but in part,
thou mayest conjecture the rest: so is it with Paul. His
Acts thou hast seen in part; such are they all throughout,
teeming with dangers. He was a heaven having in it the
Sun of Righteousness, not such a sun (as we see): so that
that man was better than the very heaven. Think you
that this is a small thing—when you say ‘The Apostle,
immediately every one thinks of him, (as) when you say ‘The
Baptist,’ immediately they think of John? To what shall
one compare his words? To the sea, or even to the ocean?
But nothing is equal to them. More copious than this
(sea) are (his) streams; purer and deeper; so that one
would not err in calling Paul’s heart both a sea and a heaven,
the one for purity, the other for depth. He is a sea, haying
for its voyagers not those who sail from city to city, but
those from earth to heaven: if any man sail in this sea, he
will have a prosperous: voyage. On this sea, not winds, but
instead of winds the Holy and Divine Spirit wafts the souls
which sail thereon: no waves are here, no rock, no monsters:
all is calm. It is a sea which is more calm and secure than
a haven, having no bitter brine, but a pure fountain both
sweeter than * *, and brighter and more transparent than
the sun: a sea it is, not having precious stones, nor purple
dye as ours, but treasures far better than those. He who
wishes to descend into this sea, needs not divers, needs not
oil, but much! loving-kindness: he will find in it all the good
things that are in the kingdom of Heaven. He will even be
able to become a king, and to take the whole world into his

ACTS
XXVIIL
ΠΞ

Ι φιλαν-
θρωπίας

HomIL,
Live

1 Cor.

Heb. 5,
11. 12.

John 6,
60.

728 A pure life needed for understanding of his writings.

possession, and to be in the greatest honour: he who sails
on this sea will never undergo shipwreck, but will know all
things well. But as those who are inexpert in this (our
visible sea) are suffocated (in attempting to dive therein),
so is it in that other sea: which is just the case with the
heretics, when they attempt things above their strength. It
behoves therefore to know the depth, or else not to venture.
If we are to sail on this sea, let us come well-girded. J
could not, he says, speak unto you as unto spiritual, but as
unto carnal. Let no one who is without endurance sail on
this sea. Let us provide for ourselves ships, that is, zeal,
earnestness, prayers, that we may pass over the sea in quiet.
lor indeed this is the living water. Like as if one should
get a mouth of fire, such a mouth does that man get who
knows Paul well: like as if one should have a sharp sword,
so again does such an one become invincible. And for the
understanding of Paul’s words there is needed also a pure
life. For therefore also he said: [Ye are become such as
have need of milk,| seeing ye are dull of hearing. For
there is, there is an infirmity of hearing. For as a stomach
which is infirm could not take in wholesome food (which it
finds) hard of digestion, so a soul which is become tumid and
heated, unstrung and relaxed, could not receive the word of
the Spirit. Hear the disciples saying, This is an hard
saying: who can hear it? But if the soul be strong and
healthy, all is most easy, all is light: it becomes more lofty
and buoyant; it is more able to soar and lift itself on high.
Knowing then these things, let us bring our soul into a
healthy state: let us emulate Paul, and imitate that noble,
that adamantine soul: that, advancing in the steps of his life,
we may be enabled to sail through the sea of this present
life, and to come unto the haven wherein are no waves, and
attain unto the good things promised to them that love Him,
through the grace and mercy of our Lord Jesus Christ, with
Whom to the Father and Holy Ghost together be glory,
might, honour, now and ever, world without end. Amen.

INDEX OF TEXTS.

GENESIS.

iii. 6.
16.
19.
Ineo:
10.
14.
ix. 20.
>to Bills
Xviii. 7.
> O.A\i 9:
xxvii. 41.
XXvili. 12.
20.
TOP PB
205 WAP
ΧΧΧΙ He
xxxii. 10.
XXX vil. 28.
XXxix. 1—20.

xlv. 5. 24.
xl viii. 16.

EXODUS.

1: 99.

il. 14.

22.

rey JUL

XVili. 21.
XXxil. 6.

NUMBERS.

xi. 14.
16.

Xil.
XV. due
XVi. XVil.

121,

DEUTERONOMY.
Ἐπ γ PA 592
vi. 4, 5
io 278
11. 12. 230, 388
xviii. 18. 242
Xxxii. 15. 228, 389
JOSHUA.
Vii. 2. 169
PX. 190
JUDGES.
xxi. 5—10. 189
1 SAMUEL.
i, 14. 217
ἈΠ ChE 590
xiv. 24, 189
Xvii. 34. 120, 590
XEN on /e 245
2SAMUEL.
vi. 7. 170
Xv. 26. 229
MX ΟΣ 218
1 KINGS.
AVIS 1... 708
Xviil. 21. 244
xix, 10> 241
xxi, 198 175
2 KINGS.
ii, 10. 14
Kis Kk, 230

790

ESTHER.
Vi. 2] 1.

JOB.
ii. 10.
XXXili. 6.

PSALMS.
i.
iv. 7.
vi. 6.
vill. 5.
rpc 10.
x. 4.
tk
ΧΙ. Ne
XVili. 9.
τσ. Ὁ.
XXXVil. 25.
Scliviewlige
ive 11.
ἜΣ 11 ἢν
Ix xiii. 6.
Ixxvili. 50.
xc. 10,
xcv. 2.
XCVii. 2.
civ. 3.
iCXenle
2
exix. 46.
62.
71.

PROVERBS.

xiii. 8.
Xviill. 3.
Xxiii. 29. 30.

XXVili. 1.

ECCLESIASTES.

vii. 2.
24.

ISAIAH.

ΣΧ. Ὁ.
SUK, llc
XK 10.
111]. 9.
lv. 8.
JEREMIAH.
xv. 19.

ἊΣ ΧΙ. se
XX Vee

INDEX OF TEXTS.

524

EZEKIEL.
ill. 3. 56
ile 271
Tbe 8. 588
Xvi. 2. 588
6.45 5. 237
DANIEL.
11. 30. 120, 420
NG PA 365
JOEL.
ii. 28. 54, 68
AMOS,
vy. 25. 236
MICAH.
1 1}: 588
ZECHARIAH.
Wale 173
MALACHI,
iv. 6. 71
ECCLESIASTICUS.
1h PPA 411]
χοὸς 4}}]
Xvi. Ii 351
sh 379
ΧΙ 9). 547
xxiii. 10. 151
XoKVewlc 656
Xxxi. 20. 232
BEL AND DRAGON.
ver. 36. 971
ST. MATTHEW.
i. 20. 477
ii. 13, 19. 47
v. 4—10. 188
9. 509
22. 244

INDEX OF TEXTS.

vi 37: 116, 152
40. 7
Sie 152
wits We 77
58} 339
vii. 8. 270
eel: 669
vill. 4, 131
20. 7
x. 5. 251, 321
10. 713
14. 417
18. 2
41, 609
xii. 27. 69 |
28. 8
48. 10
xiii. 41, 42. 589
47. 42
Xvi. 19. 499
28. 537
XVili. 20, 379
Se Gil. 218
44, 142
Xxiil. 2, 131
Xxiv. 14. 2
BANE 75 |
99. 72 |
36. 22
XXv. 1, 25 294
10: 423
XXvi, 69—72. 70
XXvil. 15. 125 |
42, 53. 121
ST. MARK.
vi. 11. 417
26. 189
Bey 90. 556
Xoo: 372
xiii. 32. 23
xv. 28. 699
Sika TU be
1: 2. 3}. 5
iil. 16. 13
vi. 34. 565
vii. 39. 218
47. 292
x. 19. 12
20. 432
25. 25
500 5 Ὁ 501
Xie) LVS Ls 141
Xvili, 13. 218
19. 73
χῖχ- Pale 73 |
Xxii. 32. 43 |

ST. JOHN.
i 33. 82
94. 6
iii. 11. 6
Nae 556
iv. 22. 237
v. 14. 16
VAR 24
vi. 60. 728
63. 8
vil. 28. 82
46. 183
vili. 44, 537
πες ti 7A
xii. 6. 717
29. 275
111 Vile ΤΙΩ
35. 2
xiv. 12. 2, 168, 171, 553
16. 11
Ti Plo 6
22. 16, 79
Sail OA 272
fis 1], 12
19. 4
Xvii. 21. 463
Xvili. 9]. 534
Xx. 22. 11
ἘΠῚ WH 265
25. 7
ACTS.
(Passages beside the direct exposition.)
τι. C246 126
24, 125
92. 6
oie 180
ili. 6. 156
1: 66, 289, 420
vili. 19. 487
Wr 19
rete ἢ: 628
15. 635
xX. 34, 35. 465
41. 6,10
ἘΠ: 9.4. 298
30. 297
xiii. 46. 357
xiv. 14, 66
Xvi. 3. 321
25. 377
29, 19
xvii. 3]. 4
Xxi. 6. 273
16. 321
xxii. 6. 273
18. 724
xxiii. 11. 673
xxvi. 12, 273
xxviii. 20. 692

732

ROMANS.
120s
Worcs
viii, 28.
29.
36.
ἼΧ: τὸν
ἘΠ":
Se
18.
xi. 13.
16.
29.
xii. 10.
20.
xiv. 9, 10.
xv. 20.
22—29.

INDEX OF TEXTS.

1 CORINTHIANS,

20.
vie 14.
We

EPHESIANS.

ii. 8.

Ws dl

iv. 16.
26.

PHILIPPIANS.
i. 30,
iv. 4.

COLOSSIANS.

i. 24.
ii. 23.

1 THESSALONIANS.

ii. 16.
ili. 1.

1 TIMOTHY.

τ: 15: 10:
19.

11. 8.

iv. 13.

v. ὃ.
6.

16.
20.
Dee

vi. 9.
16.

2 TIMOTHY.
1: ὃ.
ji. 9.
111. 2
15.
νος Life
TIDUS:

1. 16.

PHILEMON.
ver. 13.
HEBREWS.

Ve 11. 10.
x. 24.
28, 29.
ἈΠ. 945
Aces

JAMES.

1 PETER:

693,

432

215, 230

592
510

631

INDEX.

ABRAHAM, his history a reproof to
Jewish pride, 213. a pattern of hos-
pitality, 610.

Abuse, the best answer to, 535. dis-
graceful, 538. see Reviling.

Acts of the Apostles, little known in
Chrysostom’s time, |, and note. how
profitable as sequel to the Gospels,
2. an inspired book, 3, 5. import-
ant for doctrine, ib. written by
St. Luke, 3. hence gives most fully
the acts of St. Paul, ib. may be called,
‘ Demonstration of the Resurrec-
tion,’ 5, 10. ¢ Polity of Holy Spirit,’
38. Gospels, history of Christ, Acts,
of the Holy Ghost, 13. Homilies on,
date of, 1, note. 448, note r. 598,
note.

Adam, fell by means of the Tempter,
but would have fallen without Satan:
but then his punishment would not
have admitted of mitigation, so
Satan was foiled, 717.

Affliction, uses of, 229. our school-
master, 580. see Tribulation.

Almsgiving, efficacy of, 324. twice
blessed, to giver and receiver, 364.
a means of putting away sin, 365.
may be done without money, 366. a
ministry, 196. needs much wisdom,
200. encouragement to, 302.

Angels, ever attendant on Christ’s acts,
30. how employed for the Gospel,
268. Angel, the, in the burning bush,
the Son of God, 228.

Anger, the passion of, like fire, useful
in its place, but needs to be kept in
its place, ready for necessary uses,
667. like a sword, to be kept for its
right use, 216. against excessive,
and resentment of insults, 216, 436,
448. to conquer, is true greatness,
666. implanted in us as a safeguard
to virtue, 244. virtuous anger how

shewn, 245. a blind, reckless, pas-
sion, 93, 536. its ill effects on the
body, 94.

Apostles, how changed after the Re-
surrection, 2. in their discourses,
they come down to their hearers,
dwell most on Christ as man, 3.
above all on the Resurrection, 4.
often rest assertions on testimony of
the senses, authorized to do so by
Christ, 6. taught by deeds, 8. why
they did not receive the Holy Ghost
while Christ was with them, nor
until ten days after the Ascension,
11, 12. why ordered to tarry in
Jerusalem, ib. why they did not
ask Christ to appoint one in place
of Judas, 37. The new Apostle must
be an eye-witness, 44. they over-
came the world, 62. their forbear-
ance and gentleness, 181. severe to
their own, gentle to those without,
171. in many things left to act as
men, not always under preternatural
direction, 293. Christ’s Code of Laws,
written on Twelve Souls, 79. their
miracles greater than even Christ’s,
168, 553. their holiness not caused
by miracles, 183. their prerogative to
impart the Spirit, 255. their proper
work, preaching and prayer, 198.
why they continued to resort to the
temple, 109. and the synagogues,
393.

Applause in Church, reproved, 426.

Arian arguments refuted, 25 note, 81
note, 158, 249 note d.

Arrogance, source of, 449 sq.

Babylas, the martyr, miracles in re-
moval of his remains, 558 note.

Baptism, grace of, 336. in it we
receive the substance of all good,

734

546. its more essential part the
Spirit, 13. with us, the baptism
with water and with the Spirit is
one act: in the Apostles two, 14.
why not administered at Pentecost
(in preference to Easter Eve), 15
and note. sins after, doubly heinous,
16. but there are means-of remission,
18. and recovery, 349. delay of, ex-
cuses for, 16, 336 sqq. many delay
it till their last moments, 19. ‘¢ Tra-
ditio Symboli’”’ in, 98 note b. Teach-
ing after, 101. form of renunciation
in, 19 and note. followed by Holy
Communion, 21, and note. baptized,
evil lives of the, a reproach to God,
335. the case of Apollos and the
twelve disciples of John considered,
542 sqq. and notes. a great number
baptized at once in time of alarm,
622.

Baptism of John, incomplete, 545.

Bishop, his proper work, preaching and
prayer, 198. ought not to have his
time taken up with secular matters,
ib. the office coveted for dignity
and honour, 46 sqq. its arduousness,
ib. simony of preferment-seeking, 50
5 .

Body, all the members need each other,
508.

Boldness for the truth, with gentle-
ness, 242. not forwardaess, 643.

Charity, the perfection of, superior to
all personal motives, 89.

CuristT. His assertion of equality with
the Father gave deadly offence to
the Jews, 4. therefore it was neces-
sary for the Apostles to insist first
and chiefly on his Resurrection, ib.
taught by His deeds exemplifying
His words, 7. His acts between
the Resurrection and Ascension not
fully related by the Evangelists, 8.
came and went during forty days,
9. why He shewed Himself not
to all, ib. His parting charge to the
Apostles, 8. why He bade them
tarry at Jerusalem, 11. Christ's Re-
surrection: evidenced by the Acts of
the Apostles, 10. 61. without the
Resurrection all would have failed,
407. His Resurrection, a pledge of
judgment, 523. His Godhead be-
tokened by the Cloud in the Ascension,
27. ascends as God; as man, is
“taken up,” 28. ‘Standing at God’s
right hand,’’? 249, and note d. His

INDEX.

mercy to the Jews, no less than his
Resurrection, proves Him to be God,
73. Other proofs, 632. His long-suffer-
ing and beneficence, 203. in common
with theFather, He executes pupish-
ment, 73. His passion foretold, 121,
and the punishment denounced, 127.
“¢the Prophet like unto Moses,” 122.
and more than Moses, 129. ‘‘The
Prince of Life,” 125. Was meant for
the Jews first: from them tothe Gen-
tiles, 130. works ‘‘ by the Spirit of
God,” Arian argument hence, re-
futed, 158 and note. ‘‘sent from
God,” 81 sq. and note: in what
sense He ‘‘knew not that day and
hour,” 25 and note. the Angel in
the burning bush, 228. Giver of the
Law, 237. unwritten sayings of, 605.

Christians: must seek not only to be
saved, but to fight the good fight,
341. and so earn more glory, 349.
one body, and should be one in heart,
547 sqq. should shew all sympathy,
and not rejoice in the punishment of
sinners, 588. should not only despise
money, but be ready (as Paul) to
toil for support of otkers, 603. 606.
bound to labour for conversion of
others, 294 sq. cannot be hurt, be-
cause cannot hurt, 679. herein like
God, ibid.

Christianity, as much above Judaism
as Angels above men, 150.

Chrysostom, St. John, an incident of
his youth, deliverance from a great
danger, 525 sq. a story of a deacon,
perhaps C. himself, 622. his earnest-
ness for his flock, 52. 165. 598 sq.
threatens to excommunicate swearers
116 sq. the reform commenced, 133.
163. succeeded Nectarius as Arch-
bishop of Constantinople, 26th Feb.
A.D. 398, 598 note.

Church, the, precious, being bought
with blood, 595. its true prosperity,
409. its excellence not numbers but
goodness, 351. her true peace within,
304.

Churches, why built, 409. builders of,
mentioned in the prayers at Holy
Communion, 263. duty of proprietors
of estates to build and endow, 260.
265.

Church-services, for spiritual improve-
ment: without this, worse than use-
less, 410 sq. irreverent behaviour in,
353 866.

Church-going, not itself religion, 409.

Church-property administered in
Christ’s time by Bishops, 199 and
note.

Confession, God acquits upon, 100.

INDEX.

Confessors, 350. how to be, though
no persecution, 215.

Converts, mean condition of the early,
made a reproach, 497.

Covetousness, snare of the devil, 107.

Cross, sign of the, 151.

Deacons, the seven in the Acts not
deacons in the clerical sense, 199.
on the number of, in different
Churches, ib. note.

Dead, the souls of deceased aided by
prayers and alms, 308 sqq. and
notes X, a.

Death, of the righteous not to be lament-
ed, 306. the soul escorted by Angels,
ib. Mourn for those who have
died in their sins, 307. “‘ Pangs of
death,” 84.

Demons, forced to take Christ’s part,
554, 560.

Demoniacs, their appearance described,
561, 666.

Devil, the, brought in the doctrine of
Fate, of No Providence, of Good
Natures and Evil Natures (Mani-
chean), of Evil uncreated, 633. see
Satan, Temptation. though no
devil, yet many roads to hell, 107.
some ask, why the devil was made,
ibid.

Dress, sumptuousness of female, re-
proved, 367.

Ease, more perilous than persecution,
350.

Easter, great resort to Church at, 409.

Economy and frugality, distinct from
sordid parsimony, 645.

‘ Economy,’ doctrine of, 25 note. 471.
618.

Eestasy, ἔκστασις, meaning of, 315, and
note e.

Epictetus, 188.

Epicurus, 518.

Ephesus, temple of, incendiary not to
be named, 569.

Eunuch, conversion of the, made a
reproach, 497.

Eucharist, mention of martyrs in, 310,
and note a. and of founders, 263.
Evil by itself cannot subsist for a
moment: therefore pure evil cannot
be self-subsistent (Manicheans), 34,
sq. not physical, 287 note g. else it

would be unchangeable, 558.

735

Evils, natural, a benefit, in moderation,
718 sq.

Evil designs, of men and devils over-
ruled for good to the saints, 654, 715.
and to the furtherance of the Gos-
pel, 677. none can hurt us, except
we be our own enemies, 678 sq.

Evil passions, the worst of bonds, 708.

Eyes, to see the things unseen, Christ’s
gift, 694.

Excess makes ugly, moderation beau-
tiful, 388.

Exorcism, practised by Jews for gain,
556.

ἘΣ

Faith, an act of free-will, 177, note Ὁ.

False-Christs and false-prophets, why
permitted, 619 sq.

Fasting, religious efficacy of, 386.

Fate, belief in, a bondage, 708.

Fear, most powerful for conversion, of
evil men, but such soon relapse, 558.

Feastings and spectacles, evil of, 76.

Forgiveness of injuries, 201. how to be
shewn, 131.

Friendship, many worldly inducements
to; but not to compare with the
Christian, 548 sqq.

Gatnas, revolt of, 448 note.

Gamatliel, must have ended with be-
coming a believer, 192, 276.

Gentiles, process of the Gospel among,
442, and gradual establishment of
their rights, 442 sq.

Gentleness, compared with passionate
temper, 92. more powerful than
vehemence, 95. distinguished from
cowardice, 643.

Glory, the true and the false, 397.

Gluttony, penalties of, 233,
against nature, 387.

Gop. source of all good, 423. even
barbarians (at Melita) believed His
universal Presence and universal
Providence, 713. true attributes of
Deity; near to all, always, every-
where, 519. cannot be imaged by
human hand or thought, 521. our
love of God, in order to promote,
think of His benefits, both general
and particular, 524 sqq. This
quickens gratitude, trust, and re-
signation, 526 sq. cannot do hurt:
to do hurt were to suffer hurt, and
incompatible with Divine perfec-
tions, 679. more ready to hear than

388.

750

we to pray, 501. is merciful, but
in afflicting also, 340. His patience
and forbearance, 537. does not
take instant vengeance, 437. His
time to help, the time of extreme
need, 653. how said to “‘ tempt,” 318.
does not alter the order of nature for
the saints’ deliverance, but delivers
them nevertheless, 702 sq. His
word not to be trifled with, 670.

Gospel, its acknowledged success ought
to have led men to think of the
cause, 574.

Grace, commonly in the sense of “su-
pernatural or miraculous power,”
183. 291. 508 note.

ἘΠ:

Heathen: argument of unbelievers,
from the number of sects, all equally
confident, and all alike claiming the
Scriptures, 464 sqq. objection from
mean condition of first converts, 497
864. why not all amiable and vir-
tuous heathen are converted, 330
and note, 333. heathen gods demons,
66. 487.

Hell, does not militate against God’s
goodness, 75.

Heresies, ought not to surprise us,
because whatever is most excellent
is always most counterfeited, 462
sqq. Heresies take their names from
men, Marcion, Arius, &c. 466, why
permitted, 619 sq. often prevail by
the personal virtues of their authors,
632.

Heretics, their aim aJways to draw
disciples after them, 597.

Hospitality shewn to poor and strangers
is shewn to Christ, 608 sq. Abraham
a pattern of, 610. every Christian
may and ought to help, that the
Church be not burdened, 611. (see
Xenon.)

House of mourning better than house
of feasting, 577.

Household, religious care for, 323.

Humility, the greater the gifts, the
greater the, 424.

Human Nature, wonderful capability
of, to become angelic, and even
divine, 450.

Hurt: the worst suffered, is from that
we do, 679 sqq.

Inaction, and activity in evil ways,
alike baneful, 491.

INDEX.

Injuries, patience under, in remem-
brance of Christ, 436.

Injustice : the natural sense of man-
kind declares it to be an evil to the
doer, more than to the sufferer, 681.

Insults, how to be borne, 666.

ἸΙούγα, juga, 162 and note p. 611 and
note.

J.
Jacob, lessons from his history, 655

sq.

James, St. Bishop of Jerusalem, 42,
452.

Jews, offended by the doctrine of
Christ's equality with the Father,
4. necessity of συγκατάβασις in
dealing with them, ib. their dreadful
punishment, 74. the judgment upon
them, began at a distance, 529. the
famine (Claudius) a warning to
them, 360. how they sent the Gospel
to the Gentiles, 416. enraged by the
faith of the Gentiles, 417. their
unbelief foretold from the beginning,
722. no cause to be proud of their
legal sacrifices, 238 sq. and note;
or of their Temple, 240.

Joseph, the patriarch, a pattern of sim-
plicity, 104. type of Christ, 222.
lessons from his history, 655 sqq.

Joseph, busband of the Virgin Mary,
probably died before Christ’s Resur-
rection, 41. ‘‘we nowhere find him
looking upon Christ as man merely,”’
ib. and note, 42,

Josephus, 69, 74.

Joy in the Lord, and in the world,
compared, 230 sq.

Judaizers, asserting necessity of Law
to salvation, disparaged the power
of God, 444 sq.

Judas, election of an Apestle in place
of, 37. his history a favourite topic
of cavilling with unbelievers, ib.
His end a prophecy of the punish-
ment of the Jews, 44. Satan entered
into him, but he was himself the
cause, 717.

Julian, allusion to the miraculous de-
feat of his attempt to rebuild the
Temple, 558.

Landlords and owners of property,
their responsibilities, 257 syq. espe-
cially to huild and endow Churches
for the betlefit of their peasantry,
260—265.

INDEX.

Laws, and strict rule, a blessing, 77.

Law of Moses, declared to be a bur-
den, 455. abrogated even for the
Jews, 459.

Lessons in Church, the deacon’s pro-
clamation, ‘‘ Let us attend to the
Reading,” 280. The Reader, 281,
and note e. profane inattention to,
281. complaint of sameness reproyed,
282.

Levity in Church, 353. an awful pro-
vocation, 355.

Life, a voyage: our ship the Church,
707. an evil life a bane to the best
creed ; and wrong life leads to wrong
doctrines, 633.

Love, heavenly, compared with earth-
ly, 693. see Charity.

Luke, St. wrote the Acts, 3. com-
mended by St. Paul, ib. 6. ‘‘ that he
was partaker of the Spirit is evident
from the miracles which even now
take place,” 6. why he does not re-
late St. Paul’s history after the first
imprisonment at Rome, 725 sqq.

Lusts, blind and enfeeble the soul,
396.

Lusury ruins body and mind, 489.
defeats its own object, enjoyment,
490. the true, 389, 697.

Magic: true miracles contrasted with,
256. magical practices against the
Emperor (Valens), 526.

Manicheans, deny Resurrection and
Creation,31. makematter the essence
of evil, ib. and coeternal with God, 32.
their impious absurdities exposed, ib.
therefore denied incarnation, 33, and
note s. see Evil,

Marcionites, ‘‘the God of the Old
Testament, a cruel God,”’ refuted,
74, and note.

Marriage, a rich wife not to be sought,
but a godly, 309. a rich wife, not to
be desired, 656. second marriage:
excuses of rich widows for, 657.

Martyrs, 631.

Ministers,in the Primitive Church the
people elect, Apostles ordain, 197.
Miracles, not always desirable, 504.
argument from Scriptures more
powerful, ib. success of the Apostles,
itselfa miracle, 507. uses of, 301. not
to compel belief, but teach it, 276.
needlessly wrought, 303. not all
wrought with same ease, 305. the
true, in contrast with magic, 256.
may be astonishing, and still unbe-
lief, 555. not the cause of the Apo-

737

stles’ holiness, 183. nor of the noble
devotion of the converts, 169. too
much ascribed to them, ib. holy words
and deeds are more potent, 184, 186,
493. to suffer for Christ, better
than miracles, 432. to cast out sin,
greater than to expel a demon, 561.
in excess, overpower, not convince,
371, 374.

Moderation, essential to enjoyment,
232. and to beauty, 388.

Monastic life, ‘the brethren of the
hills,”? 107, 187.

Money, love of, at the root of all idol-
atry, 569.

Morality of heathens, may put us to
shame, 204.

Moses, a type of Christ, 223, 236.

Nazareth, a mean place, 659.
Night, not for sleep only, but for de-
vout meditation and prayer, 499 sqq.

Oaths, see Swearing.

Offence, our care must be to give no
just, 621. if taken unjustly, when are
we to forbear or to persist ? 622,
623.

Old Testament: grace was given by
means of sensible signs, 56 sq.

Oppression really hurts the doer: to
the sufferer it is a benefit, 680 sq.

Ordinations, fasting before, 434.

lee

Passions, the: each has its age; all to
be attacked in turn, 413. πάθη, ‘ per-
turbationes,’ 215.

Pastor, the faithful, inconsolable for
the loss of souls, 600.

Patience under revilings, 203, 665.
under wrongs, true magnanimity,
565.

Paul, St. The Acts relate most to him,
3. by birth a pharisee, 648. how a
Roman citizen, 637, and note. the
three days between his conversion
and baptism, 14. his honest, consist-
ent zeal as a persecutor, 272. his
conversion compared with the Eu-
nuch’s, 278. circumstances of his
conversion, the accounts reconciled,
273. the manifold witnesses to, 629.
why his conversion was delayed, 274.
a mighty evidence of the Resurrec-

~
‘

ὧδ

tion, 275. the Pharisaic zealot and
persecutor Saul did not lightly be-
come Paul the Apostle, 626 sq.
no worldly motive for the change
conceivable, 628. was chosen for
his preeminent fitness, 288. ought
to have been an unexceptionable
Witness, 636, 691. his movements,
after his conversion, the accounts
reconciled, 296 sq. and notes a, ἢ.
preaches ‘not where Christ was
named,”’ 395. his first recorded dis-
course, 402. compared with St. Ste-
phen’s, 406. laboured with his own
hands for his own support and that
of others, at Corinth and elsewhere,
605. his care that the ministry be
not blamed, 586. his forbearance and
above all, love for Christ, 587. his
readiness to suffer and to die for
Christ, 593. kept back nothing pro-
fitable, 592. a pattern of gentleness
with magnanimity, 665. his charity
such that, superior to ali personal
considerations, 89. he was willing
even to perish (in hell) for the sal-
vation of others, 276, and note νυ.
much forgiven, he loved much, 292.
a pattern of Christian love and zeal,
293. contention with Barnabas, an
‘economy,’ 471, and note. why he
circumcised Timothy, 472. practised
‘economy’ in the ‘ purifying’ at Je-
rusalem, 618. bis magnanimity, 476,
his prison-vigil. and St. Peter’s, 494.
among the Philosophers at Athens,
513. by one word, overthrows all
heathen philosophy, 517. unbelief
grieved him more than persecution,
533. his night-discourse at Troas,
585. why he reproves the high-
priest, 638. wist not that Ananias
was the high-priest, 639. the Jews
more pertinacious in their malignity
against him than against the other
Apostles, 672. because he believed
God, therefore he would not tempt
Providence, 673. as the Pilot of the
ship, i. 6, ofthe Church, still with us:
letus do bis bidding, 707. did not pro-
phesy nor work miracles for display,
710. affected as man by the sight of
the brethren, 712. twice prisoner
at Rome—his history after the first
imprisonment, why not related in
the Acts, 725 sy. might have put
his enemies to silence by miracles,
but chosen rather to refute them for
the Law and the Prophets, 724. his
desire to see Rome, and his plans
with this view in the Epistle to the
Romans, 726. said to have converted
Nero’s concubine, 62) and note. be

INDEX.

did not foresee everything, ib. having
filled the world with his doctrine, he
came to Rome again a prisoner, and
so was consummated, 726. eulogy of,
726 sqq. hisheart, a heaven for purity,
a sea for depth, 726. heretics are
drowned in this sea, ib. to under-
stand him and his writings, a pure
life is necessary, 728.

Peasantry, neglect of by Christian
proprietors, 260, and note z. hence
heathenism lingered long in the
country places (pagans), ib.

Pentecost, the type, 53.

Persians, Eastern nations generally,
209 note.

Persecution, 350. the Church’s gain,
375. sufferings of women during the,
350.

Peter, St. how changed after the Re-
surrection, 70. foremost on every
emergency, 300. why he takes the
lead, 37. acts in nothing imperious-
ly, ib. the true Philosopher, 65.
his first and second Sermon com-
pared, 113. not ignorant of God’s
purpose for the Gentiles, nor averse
to it: the vision (Cornelius) was
not for his instruction but for the
Jewish brethren who were less en-
lightened, 316 sqq. and notes. his
night in the prison, and St. Paul’s,
377, 494. at Antioch, practised
‘economy,’ 618.

Pharisees, their zeal for the resurrec-
tion, 690.

Philosophy, put to shame by the
Gospel, 63.

Piety, decay of, in Chrysostom’s times,
complaint of, 352.

Plato, how slight compared with
Apostles, 62,518. his absurd and mis-
chievous doctrines, 64. unable to
persuade men to virtue, and
himself inconsistent and insincere,
499.

Πλεονεξία, defined and illustrated, 682.

Πονηρὸς, well named for πονεῖν, 105.

Poor and strangers, in them Christ
comes to us, 608 sq.

Poverty and riches, 680, 682. poverty
happier than riches, ib.

Poverty, voluntary, is great, but to
labour also for oneself and others is
greater, 606.

Praise of man, love of, a senseless
passion, 398. refused by the saints,
420,

Prayer, what kind cf prevails, 157.
perseverance and unanimity in, 4].
efficacy of united, 509.

Prayers, set times for, 329. }

Preaching, studied eloquence in, a

INDEX.

snare to the preacher, and applause
during preaching mischievous to
preacher and hearers, 425 sqq.

Predestination, does not lessen respon-
sibility, 83, 127.

Prodigality, not generosity, 644. the
prodigal is a slave to his own lusts,
and essentially mean-spirited, 645.

Prophecy, more potent than miracles,

Prophecy and conjecture, 705.

Prophets, the: witnesses of Christ's
death and resurrection, 691.

Proverbs, ἀνατρέψαι τὸ γενόμενον, 148.
“evil do, evil fare,”’ 184. ‘sweet is
war to the inexperienced,” 50.

Providence, some denied that it extend-
ed to things below the moon, 713.

Public worship, shocking levity of the
wenn in, 353. then elders to blame,
ib.

Punishment, present impunity more to
be dreaded, 174.

Rancour, is self-torture, 504.

Reconciliation, make the first advances
for, especially if the other be held
back by pride and false shame, 668.

Reproof, must not be in anger, 218.

Resurrection of the body, the Pharisees
zealous for the, 690.

Reviling, abusive language disgraces
only the utterer, 439, 539, 665. some
foolishly glory in an abusive tongue,
441. patience under, 203, 216 sqq.

Riches and Poverty, 680, 682.

Ruler, the true, he that rules himself
first, 695. physicians of souls, ib.
Rule, offices of, not to be coveted, 696.
Rural clergy, description of, 260 sqq.

and note.

Ss.

Sacrilege, a dreadful crime, 169 sq.

Sacrifice, was instituted in consequence
of the Provocation in Horeb, 238 sq.
and note d.

Sailors, a reckless kind of people, 705.

Saints, their life interwoven of pros-
perous and adverse, 700. their pre-
sence a safeguard and benefit, 706.
the benediction of, a great good, 709.
may always be had, ibid.

Satan, his service how much harder
than God’s, 90. his wages, hell, 94.
wars against the soul without inter-
mission, 435. his tempting does not

739

excuse the tempted, 169. bodily dis-
eases, his work, 331. his designs
overruled for good, 716. even in the
case of Adam, and there especially,
716 sq. he serves to rouse us and
keep us on the alert, 717.

Scriptures, sufficient to produce faith,
279. to slight them is to insult
God, 280. The Lessons in Church,
with proclamation by the Deacon,
ib. inexhaustible riches of, 281. a
storehouse of spiritual medicines,
412, ignorance of, a great evil, 478.

Self-praise, how consistent with humi-
lity, 590 sq.

Senses, testimony of, 26.

Servants, Christian care for, Abraham
a pattern, 613.

“ Signa,” ἐν τοῖς σίγνοις αὐτὸν ἔμβαλε,
617.

Simplicity ,is wisdom, safety, and peace,
104,

Sin, in trouble call sins to remem-
brance 175. every act of, engenders
a habit of, 562.

Stns, remission of, by Christ, 408.

Slaves, ‘‘ were doubtless set at liberty”
in the Primitive Church, 161.

Socrates, a story of, 205. vainglorious
and insincere, 499.

Sou/, neglect of, ruinous, 478. its beauty
mere than alloutward splendour, 481.

Spirit, the Holy, the Acts may be
called a History of, 13. his opera-
tion in the Gospels, and inthe Acts,
ib. not an impersonal energy or ope-
ration, 14, descended on the hundred
and twenty, 54. equal withthe Father
and the Son, 56, 318, 385. Man has
ascended, the Spirit descends, 58. an
argument to shew that He is not a
created Angel, 725, and note e.

Stationes, Wednesday and Friday Fast,
329, note.

Suffering for Christ, blessedness of,
185.

Swearing, exhortation against, 116,152,
150, 163, 173, 189. Chrys. gives a
month for reform, threatening to
excommunicate offenders, 116 sq.
oaths the food of wrath, 132. rash
oaths binding the soul, ib. origin of
oaths, corruption of manners, 133.
honesty needs no oaths, 137. to im-
pose an oath, as evil as to take it,
134. oath-taking at the Altar pro-
hibited 135. by touching the Sacred
Volume on the Holy Table, 136,
and note d. many shrink from swear-
ing by the head of their child, 136.
those who swear most are least be-
lieved, 137. Christ peremptorily for-
bids all oaths, 138. swearing a mere

740

habit, 151. how to call upon God
aright, 152. why the ancients were
allowed to take oaths, 153. not ‘“‘a
thing indifferent, which can do no
hurt,” 165. God’s judgment against
false-swearers, 173. oaths, Satan’s
snare, 189.

Symeon, nottaken by Chrys. to be Simon
Peter, 453, and note b.

ats

Teaching, the best is by deeds, 424.

Temper, diversities of, are gifts for the
Church’s service, 469.

Temptation, see Satan, Adam, When
we are tempted, the fault is our
own, 716 sq. not to be sought, 376.

Testament, Old and New, confirm
each other, 404 sq.

Theatres, mischief of, 149, 578, 597.
promote irreverent behaviour in
Church, 356.

Theodorus, 525 and note. 558 and note.

Thekla, Acts of Paul and, 368 and
note.

Times, observation of, a bondage, 708.

Traditio Symboli in Baptism, 98 note
b.

Treasure, found in a field, a story of,
566 sq.

Tritulations benefit the soul, 488, 717.
a whetstone to rub off rust, 489.
sent to rouse the faithful, 575.

Ὥς
Union is strength, especially in prayer,
509. in order to union, expel all evil
thoughts, 510.
Vi:
Vices, how they pass themselves off for
virtues, 642 sqq.

Vigils, celebrated with much pomp,
50 and note. 409.

THE

INDEX.

Virginity, not to be matter of pride,
423.

ΝΣ

Watchfuilness, need of, 14.

Wealth contempt of, in the Primitive
Church: if their example followed
now, the world would soon become
Christian, 161 sq. Christian and
heathen compared, 99.

Widows, rich excuses of, for second
marriage, 657.

Will: where there is, all is possible:
it is idle to say, ‘‘ We cannot,”
397. ‘‘ we can, if we will,’’ 480.

Witnesses (Martyrs), all Christians
are called to be, 630. by a holy life,
631.

Women: against expensive apparel of,
367. against gluttony and excess,
386. sufferings of the faithful, in per-
secution, 350.

Word, the, precious in affliction, 576.

Wrath, accursed, 242. fit of a maniac,
243. a man in a passion a hideous
spectacle, 438. passionate men like
demoniaes, 563.

Writers, the Sacred, did not write for
the sake of Authorship: address
themselves to matters of immediate
importance, 3.

Xenon, Zevodoxetov, the Church’s hos-
pital for poor strangers, 610.

Young, irreverent behaviour of in
Church, 355.

Zeal, Christian, 294 sq.

END.

BAXTER, PRINTER, OXFORD.

LIBRARY OF THE FATHERS.

PUBLICATION OF THE ORIGINAL TEXTS.

Tue 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
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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 5. Grecory or 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

HOLY CATHOLIC CHURCH,

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 EDITORS,
WHERE REQUIRED, AND SUMMARIES OF CHAPTERS AND INDICES,

EDITED BY

Ton Rev. E. B. PUSKY,; D.D:

Regius Professor of Hebrew, Canon of Christ Church, late Fellow of Oriel College.

Tuer Rev. JOHN KEBLE, M.A.

Late Professor of 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
Jamiliar 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,
know 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 obviously unequal to meet demands so rapid, and those of our day have
additional hindrances, from the great increased amount of practical duties.
Where so much is to be produced, there is of necessity great danger that

A 2

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
preseat 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 the 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-
cuage.

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-
guity, 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.

19. Gratitude to ALMIGuty Gop, who has raised up these great lights
in the Chureh of Christ, and set them there for its benefitin 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.

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 as by sorrowful
dispensations. Collations of MSS. at Rome, Paris, Moscow, Munich, Vienna, Florence, Venice,
have now been in part obtained, in part are being made, for 8. Chrysostam’s Homilies on S. Paul,
on the Statues, S. Cyril of Jerusalem, Macarius, Tertullian, S. Greg. Nyss. &c.

RIVINGTONS, LONDON: J. H. PARKER, OXFORD.

Works already published.

ATHANASIUS,S. ....-. .On the Nicene Definition,

Councils of Ariminum and pe eS of Ori
Seleaclasandeibe Orations ¢ Rev. J. H. Newman, B.D. late Fellow of Or iel.

against the Arians, 2 vols
Historical Documents... ..-++- Rev. M. Atkinson, M.A. Fellow of Lincoln.
AUGUSTINE, S. ...+.+...+Comfessions . ..--+eseeseerees la Translation, revised by E. B. Pusey, D.D.

ΕΞ νον ας
Homilies on the New esta Rev. R. G. Mucmullen, M.A. late Fellow of C C.C.
ment, 2 vols.

On the Psalms, Vols. Tee . partly by Rev. J. Ε. Tweed, Chuplain of Christ Church.
WORSE Sonoas T. Scratton, B.A. hC. Ch.
WolnAniercisiseis Rev. C. E. Prichard, M.A. Fellow of Balliol.
ἘΝ 5 ee Rev. ©. L. Cornish, M.A. late Fellow of Eveter.
eae ee ee Sats Rev. H. Browne, M.A. U.C.C. Camb.
Gast Joe 5. ΘΌΒρΕῖ; Fart t Rev. H. Browne, M.A.
CYRIL,S,OF JERUSALEM Catechetical Discourses ..... Rev. R. W. Church, M.A. Fellow of Oviel-
CYPRIAN, 5. ccccccceness Treatises, .. τ. cccecseccoss lute Rev. C. Thornton, M.A. Christ Church.
Epistles........+- e002 eeeeee Fev. H. Carey, M.A. Worcester College.
CHRYSOSTOM, S, ...--.Homilies on St. Matthew, 3 Parts Rev. Sir G. Prevost, M.A. Oriel.
On St. John, Part land 2......- Rev. G. T. Stupurt, M.A. late Fellow of Exeter.
On the Acts, Part 1 and2......- Rev. T. Sheppard, M.A. Oriel.

\ "Rev. J. B. Morris, M.A. late Fellow of Exeter.
τοὶ Rev. J. Medley, M.A. (now Ld. Bp. of Fredericton.)
Caen eat: | eels Raima Me A. Ute: Malm το ἃ
forinthians, Galatians, Ephe- | γῃ jate C. Wood, M.A. Oriel.
These eee aera ἀν ΡΣ Rev. WW. J. Copeland, B.D. Ἐείοιυ of Trinity.
essalonians, Limothy,11tus, | jo), pv. C. Cotton, M.A. Student ef Ch. Ch.

and Philemon. Rep. J, 4. Ashworth. M.A. Fellow of Brase-nose
Rev. J. Tweed, M.A. C.C.C. Cam.
Homilies on the Statues.......- Ret. E. Budge, B.A. Christ's Coll. cumb.
GREGORY, 8. THE GREAT, Magna Moralia, 3 vols. ....Rev. Jas. Bliss, M.A. Oriel.

PACIAN, S-.0secesees-s eer greere ay Pe eee Rev. C. H. Collyns, M.A. late Student of Ch. Ch.

TERTULLIAN.....-+++-A ologetic and Practical καὶ Rev. C. Dodgson, M.A. late Student of Ch. Che

‘Treatises 5
ORIGINALS.
AUGUSTINE, S......--020-- Confessiones ..-.-cserccccece Rev. E. B. Pusey, D.D.
CHRYSOSTOM, S. ...-...-Hom. in Ep. ad Rom. .....-++
Hom. in Ep. 1 et 2. ad Cor..... > Rev. F. Field, M.A. Trinity Coll. Camd.
Hom. in Eph. ad Gal. et Kp....
THEODORET.....-- ..eeesCom.in Epp.ad Rom. Cor. Gal. Rev. C. Marriott, B.D. Oriel.
In the Press.
AUGUSTINE, S.....-..000-- On the Psalms, Vol. 5. ....-+
Bon ee ΐ Sermons - τ κτίσις οἴοῖς τ τις δ σ 56,55 Rev. R. F. Wilson, M.A. Oriel.
ORIGINALS.

of St. Paul.

THEODORET. .....--eeees Commentary on the eee Rev. C. Marriott, B.D. Oriel.

ieee: for Publication.

ACIS of early MARTYRS .. (Genuine) .-.. eee ceeeaee
AMBROSE, S. ...... eceee-+ On the Psalms .eeccccecere

On) St-WEakercaemeccacdesececte ‘ip artly by the late 5. F. Wood, M.A. Oriel.
Doctrinal Treatises .......0--
Epistleds.).(ciciemiaialeleleislsinis|oeis/ais partly by the late S. F. Wood, M.A. Oriel.
ATHANASIUS, S....... . Tracts on the I ti d
AR AS 5 Holy Spirit. See aca a ἢ Rev. C. Daman, M.A. late Fellow of Oriel.
AUGUSTINE, S. .......... Anti-Pelagian Tracts .......>

Anti-Donatist Tracts..+.... Rev. G. H. Forbes.

Bae St. John’s ee Rev. H. Browne, M.A. C.C. C. Camb.
Epistles welatalsfeieiele.s\ γῶν Ὁ οἰ
City of God cecece cece se Rev. C. Daman, M.A. late Fellow of Oriel.

BASIL,S. tHE GREAT ... Letters, Treatises, and ΠΟΤῚ Rev. Is. Williams, M.A. late Fellow of Trinity.

mnilies
CHRYSOSITOM,S. <2... Homilies on St. John, Pt. II. .. Rev. G. T. Stupart, M.A. late Fellow of Exeter.
the Hebrews .... Rev. 7. Keble, M.A. late Fellow of C.C. C.
Select Homilies .........00- “Reo. Cc. B. Pearson, M.A. Oriet.
On the Priesthood .. .....Zhe late Bp. Jebb _ finished by Rev. J. Jebb, M.A.
Epistles ἘΞΑ ΡΣ: . Rev. E. Churton, M.A. Christ Church.
aR AG 5: oe ALEX: + Padagogus =505c0nsn0s00006 . Rev. G. J. Davie, M.A. Exeter.
CYRIL,S. OF ALEXAN- Against Nestorius 4 2560
DRIA St ΣΝ Ὁ Οἱ &t. John’s Gospel] ........ Rev. H. Browne, M.A. .C.C. C. Cambridge.
LOPS EY MOSS Gacansoea ce co Ecclesiastical History........Rev. E. A. Dayman, M.A. late Fellow of Exeter.
: : = pram § Homilies on the Gos cae ρου δι Rev. T. A. Buckley, B A. Ch. Ch.
GREGORY, S. the GREAT ΤΕΣ Pirie Ὁ γε τ ἔχ i sheminte Rev. J. James, M.A. Queen’s Coil. Oxford.

GREGORY,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.

IRENZUS,S. ............ Against Heresy ............ Rev. J. Keble, M.A.

JEROME, S- ....0ceeee00es Epistles . ....sceeeeessseeee kev. J. Mozley, M.A. Fellow of Magdalen.
JUSDIN, ΝΜ. . erie WORKS) πριν τ το oalelaisiereniciaree/ LteU-) (ποῦ: AMIGA. meLer.

LEO, 5. THE GREAT se nees Sermons and Epistles ......

: " Old Translation revised by Rev. C. Marriott, B.D. Fellow
MAGATLUSASsces star ase Works ce cee | of Oriel. Additions by Tt A. Buckley, B.A. Ch. Ch.

OPTATUS, S. ... 00 666 666 640 the Donatist Schism......

ORIGEN sereeeee eee ee Against Celsus . ............ Rev. J. F. Christie, M.A. late Fellow of Oriel.

DE ATUME LANG. ase .. Works se ceeeeeccceeeeees ROU. C. Dodgson, M.A. late Student of Ch. Ch:
THEODORET, &e, .,. . Ecclesiastical History ...... Rev. C. Marriott, B.D. Fellow of Oriel.

Compendium of H i
uae Date tes} Rev. R. Scott, M.A. late Fellow of Bailiol.

M SCELLANIES.,.. .....St. Clement of Alex. Ἐν
dives salvetur?” Ep.
Diognetum ; Tracts οἱ indy
polytus.

ORIGINALS.

AUIGU STUNG. Θὲ τον τσ ctstste Enarrationes in Psalmos.
GHRYSOSTOM,S. Joc cccccre Homilies on the Acts of the
Apostles.

CYRIL, S. OF JERUSALEM.
UA CARMI Ss ΝΣ. τα, κατ τον ες Homilie et Opuscula.

* .* 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, w ould
enquire of the Editors, whether they are included in the plan.

Also, uniform with the Library, price 14s. To Subscribers to the Library of the Fathers, 10s. 6d.

ee WORKS of 5. EPHREM THE SYRIAN. Translated out of the Original Syriac.
With Nores and ΠΟ ΤΣ

Oxford, John Henry Parker; Εις and J. Rivington, London,

SUBSCRIBERS.

Those marked with an * are subscribers to both the Texts and the Translations.
Those marked + to the Texts only.
Those not marked, to the Translations only.

*His Grace The Lord Archbishop of Canterbury, dec.
His Grace The Lord Archbishop of York, dec.

Right Hon. and Right Rev. The Lord Bishop of London.
Right Rev. The Lord Bishop of Winchester.

Right Rev. The Lord Bishop of Lincoln.

Right Rev. The Lord Bishop of Bangor.

Hon. and Right Rev. The Lord Bishop of Bath and Wells.
Right Rev. The Lord Bishop of Oxford.

*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.

*Right Rev. The Lord Bishop of Barbados.

*Right Rev. The Lord Bishop of Aberdeen.

Right Rev. The Lord Bishop of Ross and Argyll.

Right Rev. The Lord Bishop of Glasgow.

*Right Rev. The Lord Bishop of Guiana.

*Right Rev. The Lord Bishop of Tasmania.

*Right Rev. The Lord Bishop of Fredericton.

*Right Rev. The Lord Bishop of Adelaide.

*Right Rev. The Lord Bishop of Newcastle.

Right Rev. The Lord Bishop of North Carolina, 2 copies.
*Right Rev. The Lord Bishop of New Jersey.

Right Rev. The Lord Bishop of Ohio.

Right Rev. Bishop Luscombe, Paris, dec.

8 SUBSCRIBERS.

Abbiss, Rev. J. St. Bartholomew the
Great, London

*Aberdeen Diocesan Library

A. B. Theological College, Illinois,
N.A.

Abraham, Rev. C. J. Eton Coll.

¢Ackland, Rev. I. S. Clare Hall,
Camb. St. Stephen’s, Liverpool

*Acland, Rev. T. D.

Acland, P. Leopold, Esq. Ch. Ch.

Acland, A. H. Dyke, Esq. Teignmouth

Adams, Rev. D. one of the Vicars of
Bampton

*Adams, John, jun. Esq.

Adams, T. Esq. Halifax

Adcock, Rev. Halford H. Humberstone,
Leicestershire

Addison, Rev. Berkeley, St. John’s,
Edinburgh

Agnew, Rev. J. R. Wootten, near W ood-
stock

Agnew, Mrs.

Aitcheson, Ven. Archdeacon, Edinburgh

Alexander, Rev. John, Edinburgh

Alger, Owen T. Esq.

Allen, Rev. Jas. Castle Martin, Pem-
brokeshire

Allen, Rev. P. Westbourn, Sussex

Allen, R. B. Esq. Walthamstow

*Allies, Rev. T. W. Launton, Bicester

Allom, Mr. Bookseller, York

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Amphlett, Rev. M. Churchleach,
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*Anderdon, John L. Esq.

Anderson, C. Esq. 5, India Street,
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Anderson, Rev. Philip, Bombay

Anderson, Hon. Mrs. Brighton

Anderson, Rev. Sir C. Bart.
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Andrews, Mr. Geo. Bookseller, Durham

Anson, Rev. G. Rusholme, Manchester

*Anstice, Mrs. Joseph

Anthon, Rev. Henry, D.D. New York

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Antrobus, Rev. John, London

Lea,

*Appleton and Co. New York

Archer, Rev. C. Leanwick, Cornwall

Arden, Rev. G. Dorchester

Armstrong, Rev. J. H. Dublin

Armstrong, Rev. J. Dinder, Somerset

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*Ashworth, Rev. J. A. Bras. Coll.

* Atkinson, Rev. M. Head Master of
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*Audiand, Rev. W. Ἐς Queen’s Coll.

Austin, Mr. S. Bookseller, Hertford

*Awdry, Rev. C. Worthen, Shropshire

Aynslie, Murray, Esq. Ch. Ch.

Baber, Rev. Harry, Whiteland’s House,
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* Bacon, Rev. R. W. King’s Coll. Camb.

Badeley, E. Esq. Temple

*Bagge, Rev. James, Crux Easton,
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Bagnall, J. N. Esq. West Bromwich

Baillie, Rev. Evan, Lawshall, near
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Bailey, Ven Archdeacon, D.D.Colombo,
Ceylon

Bain, Mr. Bookseller, Haymarket, London

+Ballard, Rev. E.

+Ballard, G. F. Esq. Wore. Coll.

Ballas, Rev. J.

+ Bandinel, Rev.Bulkeley, D.D. Bodleian
Librarian

Banning, Rev. B. Wellington

Barff, Rey. F. Leicester

*Baring, Rev. C. Ch. Ch. All Souls,
Marylebone, London

Barker, Rev. H. Raymond, Cirencester

Barker, Rey. C. Raymond, Horfleld,
Bristol

*Barker, Rev. F. Raymond, Oriel Coll.

Barling, Rev. J. Halifax

Barlow, Rev. G. Exeter

Barlow, Rey. T. Northampton

Barnes, Rey. J. W. Kendal, West-
morland

Barnes, Ven. Archdeacon,Sowton, Exeter

SUBSCRIBERS. 9

Barnstaple Clerical Book Club

+Barr, Rev. Arthur Croydon

Barrell, Rev. R. Wakefield

Barrett, Rev. W. Stratford-on-Avon.

Barry, Rev. R. Hinderwell Rectory,
Yorkshire

Barter, Rev. W. B. Burghclere, Hants

Bartholomew, Ven. Archdeacon, Exeter

Bartholomew, Rev. C. C. Lympstone,
Devon

Bastard, J. R. P. Esq. Ketley, Devon

Batcheller, Mr. Bookseller, Dover

*Bates, Rev. W. Christ’s Coll. Camb.

Bather, Rev. E. jun. Meole Brace,
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Bathurst, Rev. L. C. Wells Theological
Coll.

Bathurst, Rey. S. Kibworth, Market
Harborough, Leicestershire

Baxter, Rev. Arthur, Hampreston Wim-
bourne, Dorset.

Baxter, R. J. Esq. Hoby, Leicester

Bayldon, Rev. J. Creech, nr. Taunton

Bayley, W. R. Esq. Cotford House,
Sidbury, near Honiton

Bayliff, Rev.T. L. King’s Walden, Herts.

*Bayly, Rev. W. H. R. Harrow on the
Hill

*Beadon, Rev. H.
Cricklade

Beadon, Rev. Rich. a Court, Cheddar,
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“Beaufort, Rev. D. A. 11, Gloucester
Place, Portman Square

Beaumont, Rev. J. A. St. Mary’s, Leeds

Beckwith, Rev. H. W. Bishop’s Wear-
mouth, Durham

Belaney, Rev. Robt. Arlington, Sussex

Bell, Rev. Henry, Ruddington, Notts

Bell, Rev. John, Oulton

Bell, W. W. Esq. Civil Service, Bombay

Bellairs, Rev. W. Bedworth

*Bellamy, Rey. J.W. Merchant Taylors’
School

Bellasis, Edward, Esq.

Belli, Rev. C. A. Southweald, Essex

*Bellingham, Rev. J. G. Farmington,
Gloucestershire

Bennett, Rey. E. Leigh, Long Sutton,
Lincoln

W. Latton, near

Bennett, Rev. W.

Benning and Co. Messrs. London

Berkeley, Rev.G.C. South Minster, Essex

Berry, Rev. P. Cork

Bethune, Rey. G,

*Bevan, Beckford, Esq. 16, Devonshire
Place

Bevan, J. J. Esq. 16, Devonshire Place

Beveridge, Mr. Thos. Gordon, Aberdeen

Biggor, D. Esq.

Bird, Rev.G. Great Wigborough, Essex

Biron, Rey. Edwin, Hythe, Kent

Birtwhistle, Mr. W. Halifax, 2 copies

*Bishops’ College, Calcutta

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tBlake, Rev. W. High Legh, Knutsford

Blandy, Charles, Esq. Reading

Blandy, Rev. Francis J. Netheravon,
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Blenkinsopp, Rey. E. L. Ormskirk

*Blew, Rev. W.J. Milton, nr. Gravesend

*Bliss, Rev. James, Ogbourne, Mar!-
borough

Bliss, Rev. W. Bath

Blower, — Esq. Wolverhampton

Bloxam, Rev. J. R. Magd. Coll.

Bond, Rev. N. Holme House, Dorset

Bond, Rev. F. H. Marlborough

Bonney, Ven. Archdeacon, King’s Cliff,
Oundle

Boodle, Rev. R. G. Compton Dando,
near Bath

tBorrodaile, Rev. A.

Bosanquet, Rey. E. (Chrysostom)

*Bosanquet, Rev. R. W.

Bosanquet, W. H. Esq.

Bosanquet, 8, Esq. Montagu Place

Boucher, Rev. J. S. St. Peter’s Coll.
Radley

Bourke, Rev.S.G. 3, Cavendish Square

tBousfield, Rev. G. B. R. Attleborough

Boutflower, 1). Esq. Christ's Coll.Camb.

Bowden, Mrs. 17, Grosvenor Place

Bowden, Rey. Robert, Stoke-Gabriel

Bowdler, Rev. T. 79, Chester Square

Bowles, Rev. F.A. Singleton, Chichester

Bowstead, Rev. J. Messingham, Kirton
in Lindsey

Boyle, Hon. G. F. Ch. Ch.

Bradshaw, Rev. J.

10 SUBSCRIBERS.

Bradshaw, J. Esq. Nottingham

Braithwaite, Rev. F. London

Braithwaite, Rev. Wm. St. Peter’s,
Jersey

Bramston, Rev. John, Witham

Bray, late Rev. Dr. Associates of, 5 copies

Bray, Rey. E. A.

Brendon, Rey. W. E. St. Mary’s, Devon

Brereton, Rev. John, New Coll.

*Brereton, Rev. M. Puddington, Wel-
lingborough

*Brewer, Rev. J. S. Queen’s Coll.

*Bridges, Rev. A. H. Horsham, Sussex

Bright, Rev. J. Totterton House

*Brine, Rev. James G. All Saints,
Chardstock, Dorset

Briscoe, Rev. T. Jesus Coll.

Bristol Library Society

Broadbent,Rev.C.F.Worfield,Shropshire

Broderip, Rev. J. S. Manor House,
Cossington, Bridgwater

Brodie, W. Esq. of Brodie, near Forres,
ΝΒ:

Brooke, Rey. R.Avening,G loucestershire

Brooksbank, Rev. C. Ch. Ch.

Broughton, Rev. H. V. Wellingborough,
Northants.

Broughton, Rev. B. S. Washington,
Durham

+Browell, Rev.
Colchester

+ Brown, Rey. Henry, Chichester

*Brown, Stafford M. Esq. Westbury,
Wilts

Browne, Rev. H. Boreham Rectory,
Chelmsford

*Browne, Rey. R. W. King’s Coll.
london

Browne, Rey. E. H. St. David’s Coll.
Lampeter

Brownrigg, C. C. Esq. Port Louis,
Mauritius

Bruce, Rey. W. Duffryn, near Cardiff

Brymer, Ven. Archdeacon, Pulteney
Street, Bath

*Buckerfield, Rev. F. H. Little Bedwin

*Buckley, Rev. Joseph, Badminton,
Gloucestershire

W. R. Beaumont,

*Buckley, Rev. W. E. Brasenose Coll.

Buckley, W. H. G. Esq. Bradford,
Yorkshire

*Bull, Rev. John, D.D. Canon of Ch. Ch.

“Buller, Rev. A. Mary Tavy, Tavistock

Buller, Jolin Edw. Esq.

Bulley, Rev. F. Magdalen Coll.

Bullock, Rev. W. St. Anne’s, Soho

Burlton, Rev. J. F. Taunton

Burnaby, Rev. Robt. Leicester

Burney, Rev. Ο. Halstead

*Burton, H. Esq. Hotham Hall

Burton, Rev. C. H. Leeds

Burton, Rev. R. C. Asylum Place, Old
Kent Road

Butler, Rev. D. Clergy Orphan School,
St. John’s Wood

Butler, Rev. I. Inkpen, Newbury

Butler, Rev. Jas. Grammar School,
Bromley, Lancashire

Butler, Rey. Τὶ Magdalen Coll.

Butler, Rev. W. A. Professor of Moral
Philosophy, University of Dublin

Butler, Rey. W. J. Wantage

Butterworth, Rev. J. H. Stapleton,
Bristol

Butterworth, Rev. G. Henbury, Bristol

Caldwell, Rev. R. Madras

Cambridge Union Society

Campden, Viscount, 2, Portman Square

*Campion, Rev. C. Hesketh, Albourne

Canterbury Clerical Book Society

Capper, Rev.D. Huntley,Gloucestershire

*Capper, S. J. Esq. Leyton

Carey, E. L. Esq. Philadelphia

Carey, Rev. C.

Carlyon, Rev. E.

Carlyon, Rev. Philip, St. James’, Exeter

Carne, Rev. J. Pelham, Hertfordshire

Carrighan, Rev. G. Plymouth

Carter, Rey. W: Eton College

Carter, Rey. John, Frenchay, Bristol

*Carter, Rev. T. T. Clewer Rectory,
Windsor

Cartwright, Rev. J. B.

Cartwright, Mr, Leicester

SUBSCRIBERS. 11

Carwardine, Rev. C. W. Tolleshurst
Knights, Essex

Case, Rev. G. Brasenose Coll.

Case, Rev. James, Liverpool

Caulfield, Rev. W. Pallas, Kerry

*Cavendish, Hon. Richard

Cerjet, Rev. H. West Horsley, Surrey

*Chaffers, Rev. T. Brasenose Coll.

Chambers, J. D. Esq. 2, Gloucester
Terrace, Regent’s Park

*Chambers, Rev. J. C. Perth

Champernowne, H. Esq. Trinity Coll.

Champernowne, Rev. R. Darlington,
Devon

Chandler, Rev. J. Witley

Chanter, Rev. J. M Ilfracombe

Chapman, C. Esq. Trinity Coll.

Charrington, John, Esq. London

*Chase, Rev. D. P. Oriel Coll.

Chenoweth, J. J. Esq. Pembroke Coll.
Cambridge

*Chepmell, Rev. H. L. M. Sandhurst

*Chessyre, Rev. W. J. Canterbury

Chester, Rev. Anthony, Chicheley, Bucks

Cheyne, Rev. P. Aberdeen

Chichester, Dean and Chapter of

Childers, Mrs. A.W. Cantley, Doncaster

Cholmeley, R. Esq. Magd. Coll.

*Christie, Rev. J. F. Ufton, nr. Reading

*Christ’s College Library, Cambridge

+Church, Rev. R. W. Oriel Coll.

Church, Rev. W. M. H. Geddington

*Churton, Very Rev. Edw. Crayke, near
Easingwold

Clarke, Rev. H. Danvers, Exeter Coll.

Clarke, Rev. S. Mortlake, Surrey

Clark, G. N. Esq. Newcastle-on-Tyne

Clark, Rev. John, Leeds

Clayton, Rev. J. Farnborough Rectory

Claxson, Rev. B.S. D.D. Gloucester

Cleaver, Mr. W. J. Bookseller, Baker
Street, London

®Cleoburey, Rev. C. Steeple Aston,
Oxon.

Clerke, Ven.
Oxford

Clifford, Rev. Ε, C. Dursley

*Clutterbuck, Rev. H. Frome

Cockin, Rev. M. Dunton Bassett,
Lutterworth

(. C. Archdeacon of

Cocks, Hon. and Rey. J. S. Eastnor
Castle, Ledbury

+Cocks, Rev. Charles

*Codd, Rev. E. T. Eccleshall, Stafford-
shire

* Codrington College Library, Barbados

Coit, Rev. Τ. Ὁ. President of the
Transylvanian University, U.S.

*Coleridge, Hon. Mr. Justice, 26, Park
Crescent

Coleridge, Rev. E. Eton Coll.

Coleridge, F. G. Esq. Ottery St. Mary

Coleridge, Rev. Theodore, Exeter

Coles, Rev. G. Croydon

+College of Doctors of Law, Doctors’
Commons

Collett, W. L. Esq. Queen’s Coll.

+Collins, Rev. C. M. Chudleigh, Devon

*Collis, Rev. J. D. Head Master of
Bromsgrove School

Collison, Rev. F. W. St. John’s, Camb.

Coltman, Rev.George, Stickney, Boston,
Lincolnshire

Colvile, Rev. Frederick L.Leek, Wootton,
Warwickshire

Combs, John, Esq.

Compton, Lord Alwyn

Compton, Rev. J. Minestead, Hants

Cooper, Rev. G. M. Wilmington, Lewes,
Sussex

Copeland, Rev. W. J. Trinity Coll.

Coplestone, Rev. R. E. Barnes, Surrey

tCopleston, Rev. W. J. Cromhall,
Gloucestershire (Chrysostom )

* Cornish, Rev. Dr. King’s School, Ottery
St. Mary

Cornish, Rev. Hubert K. Bakewell,
Derbyshire

Cornish, Rev. C. L. Littlemore

*Cornthwaite, Rev. T. St. Peter's,
Walthamstow, Essex

Cosserat, Rev. G. P. Graham, Abbots-
kerswell, Devon

Cotes, Rev. Peter, Litchfield, Hants

*Cotton, Rev. W. C.

Cotton, William, Esq. Bank of England

Cox, Rev. Somers, Cornwall

+Cox, Rev. W. H. St. Mary Hall

*Cox, Rey. J. Walgrave, Northants.

Cox, Rey. F. H. Tasmania

12 SUBSCRIBERS.

Coxwell, G. S. Esq. Newcastle-on-Tyne

Cragg, Rev. Richard, Wymondham,
Leicestershire

Cramp, W. Esq. Camberwell

Craven, Wm. Esq. Halifax

Crawley, C. Esq. Littlemore

Crewe, Lord, Trustees of,

*Crichlow, Rev. H. M. Salcombe,
near Sidmouth, Devon

Cripps, Rev. J. M. Great Yeldham,
Essex

Croft, Archdeacon, Saltwood, Hythe

Cross, J. E. Esq. Ch. Ch.

Crossley, Mr. J. 8. Leicester

+Cureton, Rev. W. British Museum

Currer, Miss, Eshton Hall, Yorkshire

Currie, Rev. Horace G. Milford

*Currie, Rev. James, Dearham, Cum-
berland

*Dalton, Rev. W. Lloyd House, Wolver-
hampton

Dalton, Rev. W. Little Burstead, Essex

*Dalton, Rev. C. B. Rectory, Lambeth

Dalton, Mr. 28, Cockspur Street,
London, 2 copies

*Daman, Rey. Charles, Oriel Coll.

*Dansey, Rev. Wm. Donhead St. An-
drew, Wilts

Darnell, Rev. W. Stanhope, Durham

*Darling, Mr. James, 22, Little Queen
Street, London

Darwall, Rev. L. Criggion, near Shrews-
bury

Davis, Rev. E. Hereford

Davies, Rev. W. L. Elizabeth College,
Guernsey

*Dawson, Rev. J. Leamington

Day, Rey. John D. Ellesmere, Salop

Dayman, E. Α. Shillingston,
Dorset

+Dayman, 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

Debresay, Mrs. Cheltenham

Delafosse, Mrs, Addiscombe

Rev.

Demain, Rev. Henry, Hertford

Demerara Clerical Library

Denny, Rev. A. Mauritius

De Styrap, H. G. J. Esq. Worc. 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. RK. 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

+Donkin, W. F. Esq. Univ. Coll.

Donne, Rey. 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, Rey. 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

Duffeld, Rev. RR. Frating,
Colchester

Dundas, Wm. Pitt, Esq. Edinburgh

Dunraven, Ear! of,

Durnford, Rev. Francis, Eton College

Dyer, Rev. J. H. Great Waltham, Essex

Dymock, Rey. J. Rector of Roughton,
Lincolnshire

Dyne, Rev. J. B. Highgate

near

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

Estcourt, T. G. Bucknall, Esq. M.P.
Estcourt, Gloucestershire

*Evans, Herbert N. M.D. Hampstead

*Evans, Rev. T. S. Shoreditch

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,
Birmingham

Fearon, Rev. D. R. Assington, Suffolk

Fellowes, Rev. C. Shottesham, Norfolk

Fellows, Mrs. Money Hill House,
Rickmansworth, Hertfordshire

Aston,

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

+Field, Rev. T. St. John’s College,
Cambridge

Fielding, Rev. H. near Horncastle

Finch, Miss C.

Fitzgerald, Rev. A. Carlow

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. Καὶ. Bombay

Flint, Rev. W. C. R. Morden, Surrey

Forbes, Rev. G. H. Worcester

Ford, Rev. J. Bailey, near Exeter

Forester, Hon. and Rey. Orlando,
Brozeley, Shiffnall

*Formby, Rev. R. Brasenose Coll.

Forster, Rev. H.B.Coln Rogers Reetory,
Northleach Ὶ

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. University College,
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

*Gace, Rev.Frederick Aubert, 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. Trinity College,
Dublin

*Gibson, Rev. W. Fawley, Hants

Gilbertson, Rev. L. Llangorwen, near
Aberystwith

Gillett, Rev. G. E. Waltham, Melton
Mowbray, Leicestershire

Gladstone, Rev. John, Stoke Hodnet,
Salop

Gladstone, Rt. Hon, William Ewart,M.P.
Ch. Ch. 2 copies

Glanville, Rey. 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, Rey. 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,
Thames, Surrey

Graham, Rev. W. H. Great Bromley,
Essex

Graham, Mr. Bookseller, Oxford

Grant and Bolton, Messrs. Booksellers,
Dublin

Grant and Son,
Edinburgh

Kingston-on-

Messrs. Booksellers,

SUBSCRIBERS.

Grant, Rev. A. Manningford Bruce,
Wilts

*Grant, Ven. Archdeacon, Romford

Grant, Rev. James B. Dublin

*Granville, Rev. Court, Alnwick, North-
umberland

Graves, Rev. John, Ashperton, Here-
fordshire

+Green, 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
Leicestershire

Greswell, Rev. R. Worcester Coll.

*Grey, Hon.and Rey. Francis, Morpeth,
Northumberland

Grey, Hon. and Rev. John, Houghton
le Spring, Durham

+Grifith, Rev. C. A. New Coll.

Grifiths, Rev. John, Ch. Ch. Oxford

Grimston, Hon. & Rev. F. S. Colchester

Grueber, Rev. C. S. Westport, Somerset

+Guillemard, Rev. J. Kirtlington, Oxon,

*Guillemard, Rev. H. P. Barton-on-the-
Heath, Warwickshire

Gunner, Rev. W. H. Winchester

Gutch, Rev. C. Leeds

Seale,

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, Rey. 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. 15

Halson, Mr.

Hamilton, Rev. Jas. Beddington, Surrey

*Hamilton, Rev. Walter Kerr, Merton
Coll. Chaplain to the Bp. of Salisbury

+Hannah, 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; Rey. 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. Newcastleeunder-
Lyme

Hastings, Rev. H. J. Areley-Kings

*Hatherell, Rev. J. W. D.D. Westend,
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. Psq. Ch. Ch.

Hervey, Hon. and Rev. Lord Arthur,
Ickworth, Bury St. Edmunds

Hewett, Rev. P.Binstead, Isle of Wight

*Hewett, Rev. 1, 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

Hill, Rev. T. S. Dorchester, Dorset

Hilliard, J. S. Esq. Wells

Hilton, Rev. A. D. Uxbridge

Hilton, Rev. H. D. St. Mary’s Vicarage,
Warwick

Hindle, Rev.Joseph, Higham,Gravesend

*Hinde, Rev. W.H. F. University Coll.

Hine, Rev. H. Τὶ, 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, Rey. Jas. S. John Baptist,
Bristol

+Hodson, Rev. G. H, Maidenhead, Berks

10 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. Maghull, 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

+ Hookins,
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-

ev. Philip, Combe Florey,

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. IF. All Souls Coll.
Hotham, Rev. J. G. Sutton-at-home,
Dartford
Houblon, Rev. T.A.Peasemore, Newbury
Houghton, Rev. J. Matching
*}Toward, Hon. and Rev. Wm, Whiston,
Rotherham, Yorkshire

Howell, Rev. A. Darlington, Durham

Howell,Rev.H.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, Rey. 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

tJackson, Rev. J. St. James, Piccadilly

Jackson, Rev. Dr. Lowther,
Penrith

tJacobson, Rev. W. D.D. Regius Pro-
fessor of Divinity, and Canon of
Chi Ch;

Jaffray, 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. Richard William,D.D. Canon
of Ch. Ch.

Jelf, Rev. W. E. Ch. Ch.

Jellott, H. Esq.

Jennett, Mr.

Jennings, Rev. M. J.

Jeremie, Rey. J. A. Winwick, Northants

Jerrard, Rev. M. Norwich

Jersey, The Very Rev. the Dean of

Illingworth, Rev. E. A.

Inglis, Sir R. H. Bart. M.P.

near

SUBSCRIBERS. 17

“Ingram, Rev. R.

Johnson, Miss

Johnson, Rey. 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. Ὁ. 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. Hythe

*TIrons, Rev. W. J. Brompton

Irving, Geo. Esq. Newton, Edinburgh

Isham, Rev. A. Weston Turville, Bucks

Karslake, Rev. W. Colebrook, Devon

Keble, Miss

Keble, Rev. T. Bisley, Gloucestershire

Keigwin, Rev. James P. Wadham
College

Keith, Mr. John, Glasgow

Kekewich, 5. T. Esq. Peamore

Kempe, Rev. G. Bicton

Kendal, Rev.J.H. F. Guiseley, Yorkshire

Kenney, Rev. F. Ch. Ch.

Kenrick, Rev. J. Chichester

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,
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

Quedgley,

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, Worc.

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

La Rouche, Rev. P. D.D. Limerick

Latham, Rev. H. Pittleworth, Sussex

Latimer, Rey. 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, Rey. F. W. H. Islington

Lee, Rev. S. Sidmouth

Lee, Rev. W. Trinity Coll. Dublin

Lefroy, Rev. A. C.

Legard, Rev. D. Ο, Lea Rectory,
Gainsborough

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,
Place, Reading

tLe Mottée, Rev. Wm. 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. Τὶ Τὶ 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

Lifford, Right Hon. Lord Viscount,
Astley Castle, near Coventry

Lightfoot, Rev. N. Cadbury, Devon

Bradfield

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, Rey. 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, Wimborne

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. Plymoutn

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

Maberly, 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.

+Mackenzie, 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, Linc.

Maclean, Rev. J. Sheflield

SUBSCRIBERS.

Macmillan 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

Marrictt, Ven. F. A. Archdeacon of
Tasmania ἢ

Marsden, Rev. A. Gargrave, Yorkshire

Marsh, Rev. H. A. Trinity Coll. Camb.

Marshall, James, Esq. Exeter Coll.

Marshall, Rev. Edward, C.C.C.

Marsham, Rev. G. F. J. Allington,
Maidstone

Martin, Rev.
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.

May, Rev. G. Liddington, Swindon,
Wilts.

+Mayoe, 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.

+Menet, John, Esq. Exeter Coll.

Menzies, Rev. F. Hambleden

Meredith, Rev. R. F. Dorchester

Merewether, Rev. Francis, Cole-Orton,
Leicestershire

*Merivale, Rev. C. St. John’s Coll.
Cambridge

Richard, Menheniot,

+Merton College Library

*Metcalf, Rev. W. L. West Camel,
Somerset

*Metcalfe, Rev. W. Skeyton Scottow,
Norfolk

Meyrick, Rev. J. Queen’s Coll.

tMeyrick, Rev. F. Trinity Coll.

*Mill, Rev. Dr.

Miller, Rey. C. Harlow, Essex

Miller, Rev. John, Bockleton, Tenbury

Milles, Rev. T. Tenterden, Kent

+Millett, Rev. H. Ὁ. Eagle House,
Enfield Highway

Milliken, Rev. Rich. Compton, Sussex

Millner, Rev. W. 8, Tottenham Place,
Clifton

Mills, Rev. T. Gloucester

Milward, Rev. H. Paulton, Somerset

Minchin, O. H. Esq. Dublin

*Mittre, Rev. Gopal Chunder, Bishop's
Coll. Calcutta

*Moberly, Rev. Dr. Winchester

+Moberly, Rev. C. E. Balliol Coll.

Money, Rev. Kirle E. A. Clun, Salop

Monro, Rev. E. Harrow Weald, Mid-
dlesex

*Moody, Rev. Henry R. Chartham, near
Canterbury

+Moor, 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, Oxfora

Morrell, F. Esq. St. Giles, Oxford

Morrice, J. Esq. Sidcliff, near Sidmouth

Morris, Rev. Dr. Elstree

*Morris, Rev. T. E. Ch. Ch.

+Morrison, 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. 11, Cavendish
Square, London

Murray, Rev. James, London

Murray, F. H. Esq. Ch. Ch.

Muskett, Mr. C. Bookseller, Norwich

ro)

20 SUBSCRIBERS.

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, Rey. 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, Rey. 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, Rey. 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. Ashcomhe, Devon

Palmer, Rev. W. Whitchurch, Dorset

*Palmer, Rev. W. Magd. Coll.

Palmer, R. Esq. Lincoln’s Inn

+Palmer, 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. Walisend

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

+Pennell, R. O. Esq. Ch. Ch.

Pennington, J. Esq. Philadelphia

*Penny, Rev. Edw. St. John’s Coll.

Percival, Hon. and Rey. 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

*Petheram, 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

+Pigot, Rev. I. T. Wigan, Lancashire

*Pigott, Rev. G. Bombay

*Pinder, Rev. J. H. Diocesan Coll.
Wells

Platt, Rev. George, Sedbergh, Yorkshire

"Platt, 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, EB. S. Chandos, Esq. Radbourne
Hall, Derby

Pollen, Rev. J. H. Merton Coll.

*Ponusonby, Hon. Walter

*Poole, Rev. J. Enmore,nr. Bridgewater

+Pooley, Rev. M. Scotter

Poore, Rev. Dr. Modbury

+Pope, Rev. T. A. Stoke Newington,
Middlesex

Popham, Rey. 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, Cambridgeshire

*Powell, Rev. J.C. Clapton, Middlesex

Powell, Rev. Robert, Macclesfield

*Powles, Rev. R. Cowley, Exeter Coll.

Pownall, Rev. C. C. Β. Milton Ernest,
Beds.

*Prescott, Rev. Τὶ P. Willingale, Chip-
ping Ongar, Essex

*Prevost, 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. Petworth, Sussex

*Randolph, Rev. E. Coll.
Cambridge

Randolph, Rev. G. Coulsdon, Croydon

*Randolph, Rev. Herbert, Abbotsley,
St. Neot’s, Hunts

Randolph, Rev. Thomas,
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. Jolin’s Coll.

*Rice, H. Esq. Highfield,
Southampton

*Richards, Rev. J. L. D.D. Rector of
Exeter College

Richards, Rev. E. Τὶ, 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

+Riddell, Rev. J. C. B. Harrietsham,
Maidstone

Ridley, Rev. W. H. Hambledon Rectory

Ritson, J, Esq. Jesus Coll. Camb.

Jesus

Hadham,

near

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, Rey. J. U. Winston, Suffolk
Robinson, Rev. R. B. Lytham Preston,
Lancashire
Robins, Rev. 8. 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. Blackford Corn-
wood, Devon
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. Ilam Hall
Russell, Rev. M. Watts
Russell, Rev. S. H. Printing House
Square, London
Ryder, Rey. 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. 5. 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

tScudamore, 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. Cambridge

Sharples, Rev.T. Blackburn, Lancashire

Shaw, Rev. E. B. Narborough, Leices-
tershire

Shaw, Rev. Morton, Great Budworth,
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

*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 the
Bishop of London, Kensington

Sittingbourne Reading Society

Sitwell, F. Esq. Barmoor Castle, Ber-
wick-on-T weed

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. Leeds

SUBSCRIBERS.

Smart, Thomas, Esq.

Smith, Andrew, M.D. Fort Pitt, Chat-
ham

+Smith, Rev. Dr. Leamington

Smith, Rev. E. O. Hulcutt-cum, near
Woburn

Smith, Rev. E. H. Killamarsh

Smith, Rev. Edward, Bocking

*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 Cellege, 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

Stebbing, 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. Penzance

*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

Surridge, Rev. Dr. Chelmsford, Essex

Sutherland, Dr. A. J. Ch. Ch.

Sutton, Rev. Κα. 5. Exeter Coll.

*Swainson, Rev. C. L.Crick, Northamp-
tonshire

*Swainson, Rev. C. A. Fellow of Christ’s
Coll. Cambridge

28
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, Rey. N. Brampford Spike

*Thomas, Rev. R. Bancroft’s Hospital,
Mile End

*Thompson, Rev. Sir H. Bart. Frant,
near Tunbridge Wells

Thomson, Rey. George, Abbot’s Anne,
Andover

*Thornton, H.S. Esq. Battersea Rise

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