and more pleasing to other men? 93 II. ing such spots, ye may follow after such men. For when ACTS not even a breath of violence proceeds from such a soul, 22-36. but mild and engaging words, then indeed does that gentle softness of the zephyr find its counterpart: entreaties also, devoid of all arrogance, but forming the resemblance to those winged warblers,-how is not this far better? For not the body is fanned by the soft breeze of speech; no, it refreshes our souls ✶ ✶ heated and glowing". No physician could so speedily, by ever so great attention, rid a man of the fever, as a longsuffering man, let him take in hand one passionate and burning with wrath, would cool him down by the breath of his own words. And why do I speak of a physician? Not even iron, made red-hot and dipped into water, so quickly parts with its heat, as does the passionate man when he comes in contact with the soul of the longsuffering. But as, if it chance that singing birds find their way into the market, they go for nothing there, just so is it with our precepts when they light upon souls addicted to wrathful passions. Assuredly, sweeter is gentleness than bitterness. and frowardness.-Well, but the one was God's bidding, the other the devil's. Do you see that it was not for nothing that I said, even if there were no devil or God in the case, the things enjoined would be enough in themselves to 'revolt' drous? For the one is both agreeable to himself, and serviceable to others, the other displeasing to himself, and hurtful to others. Nothing is more unpleasant than a man in a passion, nothing more noisome, more odious, more shocking, as also nothing more pleasing than one who knows not what it is to be in a passion. Better dwell with a wild beast than with a passionate man. For the beast, when once tamed, abides by its law; but the man, no matter how often you have tamed him, again turns wild, unless however he should of himself settle down into some such habit (of gentleness). στῆσαι 94 Satan's task; hell, the wages. HOMIL. For as a bright sunny day and winter with all its gloom, VI. so are the soul of the angry and that of the gentle. How σκοι ever, let us at present look not to the mischievous consequences resulting to others, but to those which affect the persons themselves: though indeed it is also no slight mischief (to one's self) to cause ill to another: for the present, however, let that be the consideration. What executioner with his lash can so lacerate the ribs, what red-hot 1ößexi- lancets1 ever so pierced the body, what madness can so dispossess a man of his natural reason, as anger and rage do? I know many instances of persons engendering diseases by giving loose to anger: and the worst of fevers are precisely these. But if they so injure the body, think of the soul! For do not argue that you do not see the mischief, but rather consider, if that which is the recipient of the malignant passion is so hurt, what must be the hurt sustained by that which engenders it! Many have lost their eyes, many have fallen into most grievous disease. Yet he that bears bravely, shall endure all things easily. But, however, both such are the troublesome tasks the devil enjoins, and the wages he assigns us for these is hell. He is both devil and foe to our salvation, and we rather do his bidding than Christ's, Saviour as He is, and Benefactor and Defender, and speaking as He does such words, which are both sweeter, and more reverend, and more profitable and beneficial, and are both to ourselves and to those who live in our company the greatest of blessings. Nothing worse than anger, my beloved! nothing worse than unseasonable wrath. It will not have any long delay; it is a quick, sharp passion. Many a time has a mere word been blurted out in anger, which needs for its curing a whole lifetime, and a deed been done which was the ruin of the man for life. For the worst of it is this, that in a little moment, and by one act, and by a single word, full oft has it cast us out from the possession of eternal good, and brought to nought a world of pains. Wherefore I beseech you to do all you can to curb this savage beast. Thus far, however, I have spoken concerning meekness and wrath: if one should take in hand to treat of other opposites, as covetousness and the mad passion for glory, contrasted with contempt of wealth and Christ's bidding, happier here and hereafter. 95 II. 36. of glory; intemperance with sobriety; envy with bene- ACTS volence; and to marshal them each against its opposite, then one would know how great the difference. Behold how from the very things enjoined it is plainly shewn, that the one master is God, the other the devil! Why then, let us do God's bidding, and not cast ourselves into bottomless pits; but while there is time, let us wash off all that defiles the soul, that we may attain unto the eternal blessings, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and Holy Ghost together be glory, power, honour, now and ever, and world without end. Amen. HOMILY VII. ACTS ii. 37. "this." E. V. Now when they heard these words', they were pricked in their heart, and said unto Peter and to the rest of the Apostles, Men and brethren, what shall we do? Do you see what a great thing gentleness is? More than any vehemence, it pricks our hearts, inflicts a keener wound. For as in the case of bodies which have become callous, the man that strikes upon them does not affect the sense so powerfully, but if he first mollify them and make them tender, then he pierces them effectually; so in this instance also, it is necessary first to mollify. But that which softens, is not wrath, not vehement accusation, not personal abuse; it is gentleness. The former indeed rather aggravate the callousness, this last alone removes it. If then you are desirous to reprove any delinquent, approach him with all possible mildness. For see here; he gently reminds them of the outrages they have committed, adding no comment; he declares the gift of God, he goes on to speak of the grace which bore testimony to the event, and so draws out his discourse to a still greater length. So they stood in awe of the gentleness of Peter, in that he, speaking to men who had crucified his Master, and breathed murder against himself and his companions, discoursed to them in the character of an affectionate father and teacher. Not merely were they persuaded; they even condemned themselves, they came to a sense of their past behaviour. For he gave no room for their anger to be roused, and darken Meekness, not wrath, pricks to the heart. 97 II. their judgment, but by means of humility he dispersed, as it Acтs were, the mist and darkness of their indignation, and then 37.38. pointed out to them the daring outrage they had committed. For so it is; when we say of ourselves that we are injured, the opposite party endeavour to prove that they have not done the injury; but when we say, we have not been injured, but have rather done the wrong, the others take the contrary line. If, therefore, you wish to place your enemy11 eis in the wrong, beware of accusing him; nay, plead for him, 2ἀγῶνα he will be sure to find himself guilty. There is a natural oai spirit of opposition in man. Such was the conduct of Peter. He did not accuse them harshly; on the contrary, he almost endeavoured to plead for them, as far as was possible. And this was the very reason that he penetrated into their souls. You will ask, where is the proof that they were pricked? In their own words; for what say they? Men and brethren, what shall we do? Whom they had called deceivers, they call brethren: not that hereby they put themselves on an equality with them, but rather by way of attracting their brotherly affection and kindness and besides, because the Apostles had deigned to call them by this title. And, say they, What shall we do? They did not straightway say, Well then, we repent; but they surrendered themselves to the disciples. Just as a person on the point of shipwreck, upon seeing the pilot, or in sickness the physician, would put all into his hands, and do his bidding in every thing; so have these also confessed, that they are in extreme peril, and destitute of all hope of salvation. They did not say, How shall we be saved? but, What shall we do? Here again Peter, though the question is put to all, is the man to answer. Repent, says he, and be baptized every one of you, in the ver. 38. name of Jesus Christ. He does not yet say, Believe, but, Be baptized every one of you. For this they received in baptism. Then he speaks of the gain; For the remission of This is strangely rendered by Ben. 'At alioquin, postquam illos sic appellare dignati fuerant, et dixerant.' Erasmus rightly, Et aliter: quoniam illi eos primum ita appellare dignati fuerunt. Ecumen. And because Peter in the beginning of his discourse H had so addressed them, hence they ι Τοῦτο γὰρ ἐν τῷ βαπτίσματι παρ- |