And after it ACTS

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

VII. 32-34.

XVI.

μοι

234

How to have health of body and soul.

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

8.

Edd. from E. "in the sea, under a violent storm in winter:" and below, "the fishes floating at top, dead,

Let

which by reason of the cold had not power to sink to the bottom."

HOMILY XVII.

ACTS vii. 35.

This Moses whom they refused, saying, Who made thee a ruler and a judge over us? the same did God send to be a ruler and a deliverer by the hand of the Angel which appeared to him in the bush.

15.

THIS is very suitable to the matter in hand. This Moses, he says. This, the man who had been in danger of losing his life; the man who had been set at nought by them; this the man whom they had declined; this same, God having raised up, sent unto them. [Whom they refused, saying, Who made thee a ruler?] just as they themselves (the hearers) said, We have no king, but Cæsar. He here shews John19, also, that what was then done, was done by Christ. The same did God send by the hand of the Angel, who said unto him, I am the God of Abraham. This same Moses, he says, and observe how he points to his renown-this same Moses, he says, brought them out, after that he had shewed v.36.37. wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me: set at nought like me. Him, likewise, Herod wished to kill, and in Egypt He found preservation; just as it was with the former, even when He was a babe, He was aimed at for destruction. This is he, that was in the Church in v. 38. the wilderness with the Angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us. Again no mention of temple, none of sacrifice. With the Angel, it says, he received the lively

HOMIL.oracles to give unto the fathers. It shews, that he not only XVII. wrought miracles, but also gave a law, as Christ did. Just

as Christ first works miracles, and then legislates; so did Moses. But they did not hear him, keeping their disv. 39. obedience, even after the miracles: To whom, he says, our fathers would not obey: after the wonders done in those forty years. And not only so, but just the contrary: but thrust him from them, and in their hearts turned back again v.40-43.into Egypt. Saying unto Aaron, Make us gods to go before

v. 44.

us; for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the Prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon. The expression, gave them up, means, He suffered. Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion he had seen. Even when there was a Tabernacle, yet there Amos 5, were no sacrifices. Did ye offer unto Me slain beasts and sacrifices? There was the tabernacle of witness, and yet it profited them nothing, but they were consumed. But neither before, nor afterwards, did the miracles profit them aught. Which also, our fathers that came after brought in. Seest thou, how the holy place is there wherever God may be? For to this end also he says, in the wilderness, to compare v. 45.46. place with place. Then the benefit (conferred upon them): And our fathers that came after brought it in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David; who found favour before God, and desired to find a tabernacle for the God of Jacob. David desired to find favour: and he builded not, he, the wonderful, the great; but the cast-away, Solomon. v. 47-50. But Solomon, it says, built Him an house. Howbeit the Most High dwelleth not in (places) made with hands. This

25.

Christ the Giver of the Law to Moses.

237

VII.

was shewn indeed already by what had been before said: ACTS but it is shewn also by the voice of a prophet; What house 39-50. will ye build for Me? saith the Lord God. As saith the Is. 66, prophet, Heaven is my throne, and earth is my footstool: what house will ye build for me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?

1.2.

50.

Marvel not, he says, if they on whom Christ confers His Recapitulabenefits refuse His kingdom, seeing in the case of Moses it tion. was just the same. [He brought them out;] and rescued v. 35them not in a general way, but also while they were in the wilderness. [Wonders and signs, etc.] Do you mark that they themselves (Stephen's hearers) are concerned in those old miracles also? [This is that Moses:] he, that conversed v. 37. with God; he, that had been saved out of situations so strange and wonderful; he, that wrought so great works, and had so great power. [Which said unto the children of Israel, A prophet, etc.] He shews, that the prophecy must by all means be fulfilled, and that Moses is not opposed to Him. * This is he that was in the Church in the wilderness, and, v. 38. that said unto the children of Israel. Do you mark that thence comes the root, and that salvation is from the Jews? John 4, With the Angel, it says, which spake unto him. Lo, again Rom. he affirms that it was He (Christ) that gave the Law, seeing 11, 16. Moses was with Him in the Church in the wilderness. And here he puts them in mind of a great marvel, of the things done on the Mount: Who received living oracles to give unto us. On all occasions Moses is wonderful, and (so) when need was to legislate. What means the expression, Living oracles (λóyia)? Those, whereof the end was shewn by words (did λóywv): in other words, he means the prophecies. Then follows the charge, in the first instance, against the patriarchs, [after] the signs and wonders, after the receiving of the lively oracles: To whom, he says, our v. 39. fathers would not obey. But concerning those, Ezekiel says that they are not living; as when he says, And I gave Ezek.

a Here the innovator, not perceiving that the renewed exposition began above, inserts the formula 'AXX' towper ἄνωθεν τὰ εἰρημένα, and then has: "This, it says, is Moses, which said, A Prophet, etc. To this, I suppose,

Christ refers, when He says, Salvation
is of the Jews, hinting at Himself.
This is he that was in the wilderness,
with the Angel that spake unto him.
Lo, again he shews, that it was He,
&c." So Edd.

22.

20, 25.