153 IV. σταί, κιμα Let every man watch and reprove his neighbour. mitted the ancients to take oaths? (for to take false oaths, Acтs was not permitted to them either.) Because they swore by 122. idols. But are you not ashamed to rest in laws, by which they in their infirmity were led on to something better? It is true, when I take a Gentile in hand, I do not immediately lay this injunction upon him, but in the first place I exhort him to know Christ; but if the believer, who has both learnt Him and heard Him, must needs crave the same forbearance with the Gentile, what is the use, what the gain (of his Christianity)?—But the habit is strong, and you cannot detach yourself from it? Well then, since the tyranny of habit is so great, transfer it into another channel. And how is this to be done? you will ask. What I have said often, I say also now; let there be many monitors, let there be1 λoymany examiners and censors. Say; if you chance to put on ἐξετα your 'mantle inside out, you allow your servant to correct oral, doyour mistake, and are not ashamed to learn of him, although σταί. there is much to be ashamed of in this; and here when you are getting hurt to your soul, are you ashamed to be taught better by another? You suffer your menial to put your dress in order, and to fasten your shoes, and will you not endure him that would put your soul in order? Let even your menial, your child, your wife, your friend, your kinsman, your neighbour, be your teachers on this point. For as when a wild beast is hunted down from all sides, it is impossible for it to escape; so he that has so many to watch him, so many to reprove him, who is liable to be struck at from all sides, cannot help being on his guard. The first day he will find it hard to put up with, and the second, and the third; but after that it will come easier, and, the fourth passed, there will not even be any thing to do. Make the experiment, if you doubt me; take it into consideration, I beseech you. It is not a trifling matter to be wrong in, nor yet to come right in; on both sides it is great, for evil, and for good. May the good be effected, through the grace and loving-mercy of our Lord Jesus Christ, to Whom with the Father and the Holy Ghost be glory, power, and honour, now and ever, world without end. Amen. * ἂν μὲν τὸν βιῤῥον ἐναλλὰξ περιβάλῃ. Α. Ν. βίρον. Β. C. βίον (the word βιῤῥος, birrhus having perhaps become HOMILY XI. v. 24. ACTS iv. 23. And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. NOT for their own glory did they tell the tale-how should such be their motive?--but what they displayed was the proofs therein exhibited of the grace of Christ. All that their adversaries had said, this they told; their own part, it is likely, they omitted: this made the hearers all the more courageous. What then? These again flee to the true Succour, to the Alliance invincible, and again, with one accord. And when they heard that, it is said, with one accord they lifted up their voice to God, and said: and with great earnestness, for it is no prayer made at random. Observe with what exquisite propriety their prayers are framed: thus, when they besought to be shewn who was meet for the ch. i. 24. Apostleship, they said, Thou, Lord, which knowest the heart of all men, shew: for it was a subject for Prescience there: but here, where the thing needed was that the mouths of their adversaries should be stopped, they speak of lordship; v. 24-26 wherefore they begin thus: Lord, the God that madest heaven and earth, and the sea, and all that in them is: Who", by the Holy Ghost, through the mouth of Thy servant David our father, didst say, Why did the heathen rage, and the people imagine vain things? The kings of the earth Η Δέσπο τα The various readings are: 8 TOû πατρὸς ἡμῶν διὰ Πνεύματος Αγίου στόματος Δ. παιδός σου, Α. Ν. τοῦ π. ἡμῶν, om. C. ὁ ἐκ στόματος τοῦ π. ἡμῶν Δ. καὶ παιδός σου, Β. ὁ διὰ στόμ. Δ. τοῦ παιδὸς σοῦ, D. F. τοῦ, om. Ε. Apostolic prayers, models of propriety and greatness of mind. 155 IV. And large-2 pixoσοφίαν In say stood up, and the rulers were gathered together against the ACTS Lord, and against His Christ. It is to sue God, as one may 23-32. say, upon His own covenants, that they thus produce this prophecy: and at the same time to comfort themselves with the thought, that in vain are all the imaginations of their foes. This then is what they say: Bring those words into accomplishment, and shew that they imagine vain things.— For of a truth, they proceed, there were gathered together in v.27–29. this city, against Thy holy Child' Jesus, Whom Thou hast1Пaîða anointed, both Herod, and Pontius Pilate, together with the Gentiles and the people of Israel, for to do whatsoever Thy hand and Thy counsel determined before to be done. now, Lord, behold their threatenings. Observe their ness of mind. These are not words of imprecation. ing, their threatenings, they do not mean this or that thing specifically threatened, but only in general, the fact of their threatening, perhaps, as being formidable. In fact, the writer is concise in his narrative. And observe, they do not say, 'Crush them, cast them down;' but what? And grant unto Thy servants, that with all boldness they may speak Thy word. Let us also learn thus to pray. And yet how full of wrath one would be, when fallen among men intent upon killing him, and making threats to that effect? how full of animosity? But not so these saints. By stretching forth v. 30. Thine hand to heal, and that signs and wonders may be done by the Name of Thy holy Child Jesus. If in that Name the mighty deeds are wrought, great will be the bold ness. And when they had prayed, the place was shaken where v. 31. they were assembled together. This was the proof that they were heard, and of His visitation. And they were all filled with the Holy Ghost. What means, They were filled? It means, They were inflamed; and the Gift burned up within them. And they spake the word of God with boldness. v. 32. And the multitude of them that believed were of one heart and of one soul. Do you see that together with the grace of God they also contributed their part? For everywhere it ought to be well observed, that together with the grace of God they do their part likewise. Just as Peter said above, Silver and gold have I none; and again, that they ch. 3, 6, 156 The Believers as one family: all things common. HOMIL. were all together. But in this place, having mentioned XI. that they were heard, the sacred writer proceeds to speak also of them, what virtue they shewed. Moreover, he is just about to enter upon the narrative of Sapphira and Ananias, and with a view to shew the detestable conduct of that pair, he first discourses of the noble behaviour of the rest. Now say, did their love beget their poverty, or the poverty the love? In my opinion, the love begat the poverty, and then the poverty drew tight the cords of love. For observe what he says: They were all of one heart and of one soul. Behold, heart and soul are what make the δουν v. 34. together." Neither said any of them that aught of the things which he possessed was his own; but they had all v. 33. things common. And with great power the Apostles' I άredi- rendered their testimony of the resurrection. The phrase betokens them to be as persons put in trust with a deposit: he speaks of it as a debt or obligation: that is, their testimony they with boldness did render, or pay off, to all. And great grace was upon them all. Neither was there any among them that lacked. Their feeling was just as if they were under the paternal roof, all for a while sharing alike. It is not to be said, that though indeed they maintained the rest, yet they did it with the feeling that the means whereof they maintained them were still their own. No, the admirable circumstance is this, that they first alienated their property, and so maintained the rest, on purpose that the maintenance might not come as of their own private means, but as of the common property. For as many as were possessors of lands or houses sold them, and brought the price of the things that were sold, and laid them down at the Apostles' feet; and distribution was made unto every man according as he had need. A great mark of honour v. 36. this, that they laid them at the Apostles' feet. And Joses, v. 35. b'ETI TÒ AUTd, At the same, as interpreted in a former Homily, vii. §. 2. For the next sentence, E. has, Пáλiv ἐνταῦθα δηλῶν τὸ αὐτὸ λέγει, ὅτι τοῦ πλήθους, κ. τ. λ. "Here again explaining the Tò avтd,' &c.”—It is in allusion to the same expression that be says a little further on, Ἰδοὺ καρδία καὶ ψυχὴ τὸ αὐτό. ci. e. the rì rò avrò is not local, but moral, the union of all believers in one heart and soul: q. d. "Do not object that it is impossible for all believers to be together now." d The Catena has preserved the true reading, Téws, for which A. C. N. have ἅτε ὡς, Β. F. D. ἅτε. Ε. sub stitutes υἱοί. What sort of prayer prevails. 157 IV. who by the Apostles was surnamed Barnabas, (which is, ACTS being interpreted, The son of consolation.) I do not think 23-37. that this is the same with the companion of Matthias; for that person was also called Justus and [Barsabas, but this, Joses and] Barnabas, [son of consolation]. I suppose he also received the name from his virtue, as being qualified and suited for this duty. [A Levite, and of the country of Cyprus by birth.] Observe on all occasions how the writer indicates [2.] the breaking up of the Law. But how was he also a Cyprian by birth? Because they then even removed to other countries, and still were called Levites. Having land, sold it, and brought the price, and laid it at the Apostles' feet. tulation. Let us now look over again what has been said. [And Recapi being let go, they went to their own company, and reported. 23. all that the chief priests and elders had said unto them.] See the unostentatious conduct of the Apostles, and their largeness of mind. They did not go about boasting, and say, 'How we' served the priests' nor were they ambitious of1 àrehonour: but, we read, they came unto their own company. ea. χρησάObserve how they do not cast themselves upon temptations, but when the temptations present themselves, with courage endure them. Had it been some other of the disciples, perhaps, emboldened by the countenance of the multitude, he might have insulted, might have vented ever so many harsh expressions. But not so these true philosophers; they do all with mildness and with gentleness. And when they v. 24. heard that, we read, with one accord they lifted up their voice to God. That shout proceeded from delight and great emotion. Such indeed are the prayers which do their work, prayers replete with true philosophy, prayers offered up for such objects, by such persons, on such occasions, in such a manner; whereas all others are abominable and profane. [Lord, Thou the God that madest heaven and earth, the sea, and all that in them is.] Observe how they • Α. Β. C. Ν. τῶν ̓Αποστόλων. ὅρα τὸ ἄτυφον. Ιδωμεν λοιπὸν ἄνωθεν τὰ εἰρημένα. Καὶ τῶν ̓Αποστόλων τὴν φιλοσοφίαν. The clause ὅρα τὸ ἄτυφον is to be restored to its place after the |