XXV. ρων 368 The body gaily dressed, the soul naked. HOMIL. with abundance of tapestry hangings, and himself sit naked within, what were the benefit? So it is in the case of these women. Truly, the house of the soul, the body I mean, they hang round with plenty of garments: but the mistress of the house sits naked within. Lend me the eyes of the soul, and I will shew you the soul's nakedness. For what is the garment of the soul? Virtue, of course. And what its nakedness? Vice. 1èxevé- For just as, if one were to strip any decent person, that person would be ashamed, and would shrink and cower out of sight; just so the soul, if we wish to see it, the soul which has not these garments, blushes for shame. How many women, think you, at this moment feel ashamed, and would fain sink to the very depth, as if seeking some sort of curtain, or skreen, that they may not hear these words? But those who have no evil conscience, are exhilarated, rejoice, find 2yka delight, and gaily deck themselves with the things said. ζονται Hear concerning that blessed Thekla, how, that she might see Paul, she gave even her gold: and thou wilt not give even a farthing that thou mayest see Christ: thou admirest what she did, but dost not emulate her. Hearest thou not Matt. 5, that Blessed are the merciful, for they shall obtain mercy? What is the gain of your costly garments? how long shall we continue agape for this attire? Let us put on the glory of Christ let us array ourselves with that beauty, that both here we may be praised, and there attain unto the eternal good things, by the grace and mercy of our Lord Jesus Christ, with Whom, to the Father and the Holy Ghost together, be glory, dominion, honour, now and ever, world without end. Amen. λωπί. 7. • In "the Acts of Paul and Thekla," Grab. Spicileg. Patr. t. i. p. 95. reprinted with a translation by Jeremiah Jones, "On the Canon of the N. T." vol. ii. p. 353 ff. the incident is thus related (ch. ii.) "When the proconsul heard this, he ordered Paul to be bound, and to be put in prison ..... But Thekla in the night taking off her earrings, gave them to the turnkey, and he opened for her the doors, and let her in: and having given to the keeper of the prison a silver mirror, she was admitted unto Paul, and having sat at his feet, heard from him the mighty works of God." The earliest notice of this work occurs in Tertull. de Bapt. c. 17: Thekla is mentioned, or her history referred to, by other ancient writers, as S. Greg. Naz., Sulpic. Severus, S. Augustine; see Jones u. s. p. 387 ff. A Homily in her praise ascribed to St. Chrysostom, t. ii. p. 749. is justly placed by Savile among the ἀμφιβαλλόμενα. HOMILY XXVI. ACTS xii. 1-3. Now at that time Herod the king stretched forth his hands to vex certain of the Church. And he killed James the brother of John with the sword. And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) Ar that time, of course meaning the time immediately following: for this is the custom of Scripture. And he well says that Herod the king (did this): this was not he of Christ's time. Lo, a different sort of trial-and mark what I said in the beginning, how things are blended, how rest and trouble alternate in the whole texture of the history-not now the Jews, nor the Sanhedrim, but the king. Greater the power, the warfare more severe, the more it was done to obtain favour with the Jews. And, it says, he slew James the brother of John with the sword: (taking him) at random and without selection. But, should any raise a question, why God permitted this, we shall say, that it was for the a The modern text (E D F. Edd) the king did this, for this was not he "But here it is said in this sense, else- of Christ's time:" as if Chrys. meant, where in a different sense. For when He does right to call him king, for Matthew says, In those days cometh this was not the tetrarch of the Gospel John preaching, he speaks it not as history. But this is merely a paren meaning the days immediately follow-thetic remark: the point to which the ing, but "those" in which the things he relates were about to take place. For it is the custom of Scripture to use this mode of speech, and at one time to expound in their sequence the things successively taking place, at another to relate as in immediate succession the things about to take place afterwards. And he well says that Herod B b kaλws Aéyet refers is this-that the persecution is now raised by a king, not by the Jews: "he does well to designate Herod as the king, thereby shewing that the trial here was of a different kind, more severe, as the power wielded against them was greater." .4. 370 Why God permitted the slaying of His saints. HOMIL. sake of these (Jews) themselves: thereby, first, convincing XXVI. them, that even when slain, (the Apostles) prevail, just as it was in the case of Stephen: secondly, giving them opportunity, after satiating their rage, to recover from their madness; thirdly, shewing them that it was by His permission this was done. And when he saw, it says, that it pleased the Jews, he proceeded further to seize Peter also. O excessive wickedness! On whose behalf was it, that he gratified them by doing murders thus without plan or reason? And it was the day of unleavened bread. Again, the idle preciseness of the Jews: to kill indeed they forbade not, but at such a time they did such things! Whom having arrested, he put in ward, having delivered him to four quaternions of soldiers. This was done both of rage, and of fear. He slew, it says, James the brother of John with the sword. Do you mark their courage? For, that none may say that without danger or fear of danger they brave death, as being sure of God's delivering them, therefore He permits some to be put to death, and chief men too, Stephen and James, thereby convincing their slayers themselves, that not even these things make them fall away, and hinder them. Peter therefore was kept in prison: but prayer was made without ceasing of the Church unto God for him. For the contest was now for life and death: both the slaying of the one made v. 6, 7. them fearful, and the casting of the other into prison. v. 5. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains; and the keepers before the door kept the prison. And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. In that night He delivered him. And a light shined in the prison, that he might not deem it fancy and none saw the light, but he only. For if, notwithstanding this was done, he thought it a fancy, because of its unexpectedness; if this had not been, much more would ὁ ἐν δὲ καιρῷ τοιούτῳ τοιαῦτα ἔπρατTOV. So Mss. and Edd. But the Catena has, év de kαiрy тоlúтy párτειν οὐκ ἤθελον. "They had no objection to killing, but they had rather с not do it at such a time.” c This seems more suitable to the clause, And his chains fell off from his hands: but see below, in the recapitulation, p. 374. St. Peter was prepared to suffer. XII. 371 he have thought this: so prepared was he for death. For ACTS his having waited there many days and not being saved 112. caused this. Why then, say you, did He not suffer him to fall into the hands of Herod, and then deliver him? Because that would have brought people into astonishment, whereas this was credible': and they would not even have been thought human beings. But in the case of Stephen, what did He not do? Did He not shew them his face as it had been the face of an angel? But what in short did He leave undone here also? And the angel said to him, Gird thyself, v. 8. and bind on thy sandals. Here again it shews, that it was not done of craft: for one that is in haste and wishes to break out (of prison), is not so particular as to take his sandals, and gird himself. And he did so. And he said unto him, Put on thy cloak, and follow me. And he went out, and v. 9. 10. followed him; and wist not that it was true which was done by the Angel; but thought he saw a vision. When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of its own accord. Behold, a second miracle. And they went out, and v.10. 11 passed on through one street; and forthwith the angel departed from him. And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent His Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. When the Angel departed, then Peter understood: Now I perceive, says he, not then. But why is this so, and why is Peter not sensible of the things taking place, although he had already experienced a like deliverance, when all were released? ch.5, 18. (The Lord) would have the pleasure come to him all at once, and that he should first be at liberty, and then be sensible of what had happened. The circumstance also of the chains having fallen off from his hands, is a strong argument of his not having fled. And when he had considered the thing, v. 12. di. e. So unexpected was it, so entirely had he made up his mind that he was to be put to death, that he thought it all a dream. i. e. on the morrow, to be led out to execution, and then and there deliver him. "But culated to obtain belief. E. D. F. Edd. 4 τοῦτο δὲ πιστὸν ἐγένετο. That In the old text this sentence and would have astonished: this was cal- the next are transposed. The mod. t. XXVI. 372 He does not withdraw without seeing his friends. HOMIL. he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying. Observe how Peter does not immediately withv.13-15. draw, but first brings the good tidings to his friends. And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. And when she knew Peter's voice, she opened not the gate for gladness,-Mark even the servant-girls, how full of piety they are.-but ran in, and told how Peter stood before the gate. But they, though it was so, shook their heads (incredulously): And they said unto her, Thou art mad. But she constantly affirmed that it v.16.17. was even so. And they said, It is his angel. But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place. But let us review the order of the narrative. Recapi v. 1. 39. v. 2. At that time, it says, Herod the king stretched forth his tulation. hands to afflict certain of the Church. Like a wild beast, he attacked all indiscriminately and without consideration. Mark 10, This is what Christ said: My cup indeed ye shall drink, and with the baptism wherewith I am baptized, shall ye be baptized. (b) And he killed James the brother of John. For there was also another James, the brother of the Lord: therefore to distinguish him, he says, The brother of John. Do you mark that the sum of affairs rested in these three, especially Peter and James? (a) And how was it he did not kill Peter immediately? It mentions the reason: it 1 èкTOμ- was the day of unleavened bread: and he wished rather to make a display with the killing of him. [And when he saw it pleased the Jews.] For their own part, they now in con πεῦσαι. v. 3. has restored the true order, but for again is a strong evidence that he had not fled." h The order in Mss. and Edd. is a, b, c. AUTη, in the beginning of (e) evidently refers to Ts napaiéσews Tηs Γαμ. in (7). |