118

A select few better than many corrupt.

HOMIL, thou see, beloved, that the great multitude, when it does not VIII. the will of God, is no better than a thing of nought? I wish indeed, and desire, and with pleasure would be torn in pieces, to adorn the Church with a multitude, yea, but a select multitude; yet if this be impossible, that the few should be select, is my desire. Do you not see, that it is better to possess one precious stone, than ten thousand farthing-pieces? Do you not see that it is better to have the eye sound, than to be loaded with flesh, and yet deprived of sight? Do you not see that it is better to have one healthy sheep, than ten thousand with the murrain; that fine children, though few, are better, than many children diseased withal; that in the Kingdom there will be few, but in hell many? What have I to do with a multitude? what profit therein? None. Rather they are a plague to the rest. It is as if one who had the option of ten healthy persons or ten thousand sick folks, should take to himself the latter in addition to the ten. The many who do nothing well, will avail us only for punishment hereafter, and disgrace for the time being. For no one will urge it as a point in our favour that we are many; we shall be blamed for being unprofitable. In fact, this is what men always tell us, when we say, We are many; ‘aye, but bad,' they answer.

Behold again: I give warning, and proclaim with a loud voice, let no one think it a laughing matter: I will exclude and prohibit the disobedient; and as long as I sit on this throne, I will give up not one of its rights. If any one depose me from it, then I am no longer responsible; as long as I am responsible, I cannot disregard them; on account not of my own punishment, but of your salvation. For I do exceedingly long for your salvation. To advance it, I endure pain and vexation. But yield your obedience, that both here and hereafter you may receive a plentiful reward, and that we may in common reap eternal blessings; through the grace and mercy of the only-begotten Son of God; to Whom with the Father and the Holy Ghost be glory, power, and honour, now and ever, world without end. Amen.

HOMILY IX.

ACTS iii. 12.

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

σκευῆς

THERE is greater freedom of speech in this harangue, than in the former. Not that he was afraid on the former occasion, but the persons whom he addressed there, being jesters and scoffers, would not have borne it. Hence in the beginning of that address he also bespeaks their attention by his preamble; Be this known unto you, and ch.2,14. hearken to my words. But here there is no need of this management'. For his hearers were not in a state of in-1 KATαdifference. The miracle had aroused them all; they were even full of fear and amazement. Wherefore also there was no need of beginning at that point, but rather with a different topic; by which, in fact, he powerfully conciliated them, namely, by rejecting the glory which was to be had from them. For nothing is so advantageous, and so likely to pacify the hearers, as to say nothing about oneself of an honourable nature, but, on the contrary, to obviate all surmise of wishing to do so. Aud, in truth, much more did they increase their glory by despising glory, and shewing that what had just taken place was no human act, but a Divine work; and that it was their part to join with the beholders in admiration, rather than to receive it from them. Do you see how clear of all ambition he is, and how he repels the honour paid to him? In the same manner also did the ancient

Dan. 2,

8.

v. 13.

HOмII. fathers; for instance, Daniel said, Not for any wisdom that IX. is in me. And again Joseph, Do not interpretations belong 30. to God? And David, When the lion and the bear came, in Gen.11, the name of the Lord I rent them with my hands. And so 1 Sam. likewise here the Apostles, Why look ye so earnestly on us, 17, 34. as though by our own power or holiness we had made this man to walk? Nay, not even this; for not by our own merit did we draw down the Divine influence. The God of Abraham, and of Isaac, and of Jacob, the God of our fathers. Ielowter See how assiduously he' thrusts himself upon the fathers of old, lest he should appear to be introducing a new doctrine. In the former address he appealed to the patriarch David, here he appeals to Abraham and the rest. Hath glorified His Servant Jesus. Again a lowly expression, like as in the opening address.

But at this point he proceeds to enlarge upon the outrage, and exalts the heinousness of the deed, no longer, as before, throwing a veil over it. This he does, wishing to work upon them more powerfully. For the more he proved them accountable, the better his purpose were effected. Hath glorified, he says, His Servant Jesus, Whom ye delivered up, and denied Him in the presence of Pilate, when he was determined to let Him go. The charge is twofold: Pilate was desirous to let v. 14.15. Him go; you would not, when he was willing. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince (or Author) of Life: Whom God hath raised from the dead; whereof we are witnesses. Ye desired a robber instead of Him. He shews the great aggravation of the act. As he has them under his hand,

citation from Joel of the sermon in ch. ii.: see below, in the Recapitu lation, whence we might here supply, ἀνωτέρω ἔλεγεν, “ Ἰησοῦν τὸν Ναζ. κ.τ.λ.” 'As in the opening address [above, he said: "Jesus of Nazareth, a man approved of God, etc."].' Or, like as in the opening words of this discourse he speaks in lowly manner of themselves.' Œcumen. "He still keeps to lowlier matters, both as to themselves, and as to Christ. As to themselves, in saying that not by their own power they wrought the miracle. As to Christ, &c."

Christ's Passion predestined and foretold.

121

III.

he now strikes hard. The Prince of Life, he says. In these Acts words he establishes the doctrine of the Resurrection. Whom 12-19. God hath raised from the dead. Whence doth this appear?' He no longer refers to the Prophets, but to himself, inas- ch. 2,26. much as now he has a right to be believed. Before, when he affirmed that He was risen, he adduced the testimony of David; now, having said it, he alleges the College of Apostles. Whereof we are witnesses, he says.

с

5.

And His name, through faith in His name, hath made v. 16. this man strong, whom ye see and know: yea, the faith which is by Him hath given him this perfect soundness in the presence of you all. 'Seeking to declare the matter, Srv I τὸ πρᾶγ he straightway brings forward the sign: In the presence, pare he says, of you all. As he had borne hard upon them, and had shewn that He Whom they crucified had risen, again he relaxes, by giving them the power of repentance; And now, v. 17. brethren, I wot that through ignorance ye did it, as did also your rulers. This is one ground of excuse. The second is of a different kind. As Joseph speaks to his Gen. 45, brethren, God did send me before you; what in the former speech he had briefly said, in the words, Him, being de- ch.2,23. livered by the determinate counsel and foreknowledge of God, ye have taken, this he here enlarges upon: But v. 18. what God before had shewed by the mouth of all His Prophets, that His Christ should suffer, He hath so fulfilled. At the same time shewing, that it was not of their doing, if this be proved, that it took place after God's counsel. He alludes to those words with which they had reviled Him on the Cross, namely, Let Him deliver Him, if He Mat. 27, will have Him; for He said, I am the Son of God. If He trust in God, let Him now come down from the cross. foolish men, were these idle words? It must needs so come to pass, and the prophets bear witness thereunto. Therefore if He descended not, it was for no weakness of His own that He did not come down, but for very power. And Peter puts this by way of apology for the Jews, hoping that they

42. 43.

IX.

v. 19.

HOMIL. may also close with what he says. He hath so fulfilled, he says. Do you see now how he refers every thing to that source? Repent ye therefore, he says, and be converted. He does not add, from your sins;' but, that your sins may be blotted out, means the same thing. And then he adds the gain: So shall the times of refreshing come from the presence of the Lord. This betokens them in a sad state, brought low by many wars. For it is to the case of one on fire, and craving comfort, that the expression applies. And see now how he advances. In his first sermon, he but slightly hinted at the resurrection, and Christ's sitting in heaven; but here he also speaks of His v. 20. 21. visible advent. And He shall send Jesus the Christ ordained'

(for you), Whom the heaven must (i. e. must of necessity) receive, until the times of the restitution of all things. The reason why He does not now come is clear. Which God hath spoken, he continues, by the mouth of His holy prophets since the world began. For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. Before, he had spoken of David, here he speaks of Moses. Of all things, he says, which He hath spoken. But he does not say, "which Christ," but, which God hath spoken by the mouth of all His holy prophets since the world began.

• Пoλéμois attested by Cat. and Ec. but A. has óvois, E. and Edd. Kakоîя. In the following sentence, Пpòs yàp τὸν καυσούμενον καὶ παραμυθίαν ἐπιζητοῦντα οὗτος ἂν ἁρμόσειεν ὁ λόγος, Β. and Ec. read λаvσóμevov, C. F. D. N. kλavσoúμevov, ("to him that shall weep,") A. Kavoáμevov, Cat. Kavooúμενον, the true reading. The scribes did not perceive that Chr. is commenting on the word avayiçews, 'refrigeration,'a

,'as implying a condition of burning: hence the alteration, κλαυσόμενον, or in the 'Doric' form (Aristoph.) Kλavoouuevov. E. and Edd. Διὸ καὶ οὕτως εἶπεν εἰδὼς ὅτι πρὸς τὸν πάσχοντα καὶ παραμυθ. ζητοῦντα κ. τ. λ. 'Wherefore also he speaks thus, knowing that it is to the case of one who is suffering, &c.'-In the text here commented upon, onws av ἔλθωσι καιροὶ ἀναψ., E. V. makes ὅπως av temporal," When the times of refreshing, &c." But here and else

where in the N. T. Matt. 6, 5. Luke 2, 35. Acts 15, 17. Rom. 3, 4. the correct usage is observed, according to which, ὅπως ἂν is nearly equivalent to "so (shall);" i. e. that (ows) they may come, as in the event of your repentance (av), they certainly shall.' And so Chrys. took the passage: Elra το κέρδος ἐπάγει· Όπως ἂν κ. τ. λ. 'Then he adds the gain: So shall the times, &c.'

ἱ τὸν προκεχειρισμένον. Other Mss. of N. T. read προκεκηρυγμένον, whence Vulg. E. V. "which was before preached."

E. V. has "all," and so some Mss. Távтwv, and St. Chrys. gives it a little further on.

Instead of this clause, " by the mouth, &c." the Edd. have from E. 'Still by keeping the matter in the shade, drawing them on the more to faith by gentle degrees.'