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ACTS VIII. 26, 27.
And the Angel of the Lord spake unto Philip,
saying, arise and go toward the south unto the
way that goeth down from Jerusalem unto Gaza,
which is desert. And he arose and went."
IT seems to me, this (Philip) was one of
the seven; for from Jerusalem he would not have
gone southwards, but to the north; but from
Samaria it was "towards the south. The same
is desert:" so that there is no fear of an
attack from the Jews. And he did not ask,
Wherefore? but "arose and went. And,
behold," it says, "a man of Ethiopia, an
eunuch of great authority under Candace, queen
of the Ethiopians, who had the charge of all
her treasure, and had come to Jerusalem for to
worship, was returning, and sitting in his
chariot read Esaias the prophet." (v. 27,
28.) High encomiums for the man, that he,
residing in Ethiopia and beset with so much
business, and when there was no festival going
on, and living in that superstitious city, came
"to Jerusalem for to worship." Great also is
his studiousness, that even "sitting in his
chariot he read. And," it says, "the
Spirit said unto Philip, Go near, and join
thyself to this chariot. And Philip ran
thither to him, and heard him reading the
prophet Esaias, and said, Understandest thou
what thou readest? And he said, How can I,
except some man should guide me?" (v.
29-31.) Observe again his piety; that
though he did not understand, he read, and then
after reading, examines. "And he desired
Philip that he would come up and sit with him.
The place of the Scripture which he read was
this, He was led as a sheep to the slaughter;
and like a lamb dumb before his shearer, so
opened He not His mouth: in His humiliation
His judgment was taken away: and who shall
declare His generation? for His life is taken
from the earth. And the eunuch answered
Philip, and said, I pray thee, of whom
speaketh the prophet this? of himself, or of
some other man? Then Philip opened his mouth,
and began at the same Scripture, and preached
unto him Jesus." (v. 32-35.) Observe
how it is Providentially ordered. First he
reads and does not understand; then he reads the
very text in which was the Passion and the
Resurrection and the Gift. "And as they went
on their way, they came unto a certain water:
and the eunuch said, See, here is water; what
doth hinder me to be baptized?" (v. 36.)
Mark the eager desire, mark the exact
knowledge. "And he commanded the chariot to
stand still: and they went down both into the
water, both Philip and the eunuch; and he
baptized him. And when they were come up out of
the water, the Spirit of the Lord caught away
Philip, that the eunuch saw him no more: and
he went on his way rejoicing." (v. 38,
39.) But why did the Spirit of the Lord
bear him away? (Hereby) the occurrence was
shown to be more wonderful. Even then, the
eunuch did not know him. Consequently this
was, done, that Philip might afterwards be a
subject of wonder to him. "For," it says,
"he went on his way rejoicing. But Philip was
found at Azotus: and passing through he
preached in all the cities, till he came to
Caesarea." (v. 40.) This (Philip,
therefore) was one of the seven; for there in
fact he is afterwards found at Caesarea. It
was well and expedient therefore that the Spirit
caught Philip away; else the eunuch would have
desired to go with him, and Philip would have
grieved him by declining to comply with his
request, the time being not yet come. But at
the same tithe here was an encouraging assurance
for them that they shall also prevail over the
heathen: for indeed the high character (to
axiopiston) of the (first) believers was
enough to move them. If however the eunuch had
stayed there, what fault could have been found?
[But he knew him not]: for this is why it
says, "he went on his way rejoicing:" so that
had he known him, he would not have been
delighted.
"And the Angel of the Lord," etc.
(Recapitulation, v. 26.) See Angels
assisting the preaching, and not themselves
preaching, but calling these (to the work),
But the wonderful nature of the occurrence is
shown also by this: that what of old was rare,
and hardly done, here takes place with ease,
and see with what frequency! "An eunuch," it
says, "a man of great authority, under
Candace, queen of the Ethiopians." (v.
27.) For there women bore rule of old, and
this was the law among them. Philip did not yet
know for whose sake he had come into the desert:
but what was there to hinder his learning all
(these particulars) accurately, while in the
chariot? "Was reading the prophet Esaias."
(v. 28.) For the road was desert, and
there was no display in the matter. Observe
also at what time: in the most violent heat (of
the day). "And the Spirit said unto him."
(v. 29.) Not now the Angel but the
Spirit urges him. Why is this? "Then,"
the vision took place, in grosser form, through
the Angel, for this is for them that are more
of the body, but the Spirit is for the more
spiritual. And how did He speak to him? Of
course, suggested it to him. Why does not the
Angel appear to the other, and bring him to
Philip? Because it is likely he would not have
been persuaded, but rather terrified Observe
the wisdom of Philip: he did not accuse him,
not say, "I know these things exactly:" did
not pay court to him, and say, "Blessed art
thou that readest." But mark his speech, how
far it is from harshness alike and from
adulation; the speech rather of a kind and
friendly man. "Understandest thou what thou
readest?" (v. 30.) For it was needful
that he should himself ask,.himself have a
longing desire. He plainly intimates, that he
knows that the other knew nothing: and says,
"Understandest thou what thou readest?" at
the same time he shows him that great was the
treasure that lay therein. It tells well also,
that the eunuch looked not to the outward
appearance (skhma) (of the man), said not,
"Who art thou?" did not chide, not give
himself airs, not say that he did know. On the
contrary, he confesses his ignorance: wherefore
also he learns. He shows his hurt to the
physician: sees at a glance, that he both knows
the matter, and is willing to teach. Look how
free he is from haughtiness; the outward
appearance announced nothing splendid. So
desirous was he of learning, and gave heed to
his words; and that saying, "He that
seeketh, findeth," (Matt. vii. 8.) was
fulfilled in him. "And," it says, "he
besought Philip, that he would come up and sit
with him." (v. 31.) Do you mark the
eagerness, the longing desire? But should any
say he ought to have waited for Philip (to
speak), (the answer is), he does not know
what is the matter: he could not in the least
tell what the other was going to say to him, but
supposed merely that he was about to receive some
(lesson of) prophecy. And moreover, this was
more respectful, that he did not draw him into
his chariot, but besought him. "And
Philip," we have read, "ran to him, and
heard him reading;" even the fact of his
running, showed that he wished to say
(something). "And the place," it says,
"of the Scripture which he read was this: As
a sheep He was led to the slaughter." (v.
32.) And this circumstance, also, is a
token of his elevated mind, (filosofias) that
he had in hand this prophet, who is more sublime
than all others. Philip does not relate matters
to him just as it might happen, but quietly:
nay, does not say anything until he is
questioned.
Both in the former instance he prayed him, and
so he does now, saying, "I pray thee of whom
speaketh the prophet this?" That he should at
all know either that the Prophets speak in
different ways about different persons, or that
they speak of themselves in another person--the
question betokens a very thoughtful mind. Let
us be put to shame, both poor and rich, by this
eunuch.
Then, it says, "they came to a certain
water, and he said, Lo, here is water."
(v. 36.) Again, of his own accord he
requests, saying, "What doth hinder me to be
baptized?" And see again his modesty: he does
not say, Baptize me, neither does he hold his
peace; but he utters somewhat midway betwixt
strong desire and reverent fear, saying,
"What doth hinder me?". Do you observe that
he has the doctrines (of faith) perfect? For
indeed the Prophet had the whole,
Incarnation, Passion, Resurrection,
Ascension, Judgment to come. And if he shows
exceeding earnestness of desire, do not marvel.
Be ashamed, all ye as many as are unbaptized.
"And," it says, "he commanded the chariot
to stand still." (v. 38.) He spoke, and
gave the order at the same moment, before
hearing (Philip's answer). "And when they
were come up out of the water, the Spirit of
the Lord caught away Philip;" (v. 39) in
order that the occurrence might be shown to be of
God; that he might not consider it to be merely
man.
"And he went," it says, "on his way
rejoicing." (P. 121, note,) This
hints, that he would have been grieved had he
known: for the greatness of his joy, having had
the Spirit also vouchsafed to him, he did not
even see things present--" But Philip was
found at Azotus." (v. 40.) Great was
the gain to Philip also :--that which he
heard concerning the Prophets, concerning
Habakkuk. concerning Ezekiel, and the rest,
he saw done in his own person. (Bel. & Dr.
v. 36; Ez. iii. 12.) Thence it
appears that he went a long distance, seeing he
"was found at Azotus." (The Spirit) set
him there, where he was thenceforth to preach:
"And passing through, he preached in all the
cities, until he came to Caesarea."
"And Saul, yet breathing out threatenings and
slaughter against the disciples of the Lord,
went unto the high priest, and desired of him
letters to Damascus to the synagogues, that if
he found any of this way, whether they were men
or women, he might bring them bound unto
Jerusalem." (ch. ix. 1, 2.) He fiftly
mentions Paul's zeal, and shows that in the
very midst of his zeal he is drawn. "Yet
breathing out threatenings and slaughter," and
not yet sated with the murder of Stephen, he
was not yet glutted with the persecution of the
Church, and the dispersion. Lo, this was
fulfilled which was spoken by Christ, that
"they which kill you shall think they offer
worship to God." (John xvi. 2.) He then
in this wise did it, not as the Jews: God
forbid! For that he did it through zeal, is
manifest from his going abroad even to strange
cities: whereas they would not have cared even
for those in Jerusalem; they were for one thing
only, to enjoy honor. But why went he to
Damascus? It was a great city, a royal city:
he was afraid lest that should be preoccupied.
And observe his strong desire and ardor
(and), how strictly according to the Law he
went to work: he goes not to the governor, but
"to the priest. That if he found any of this
way:" for so the believers were called,
probably because of their taking the direct way
that leads to heaven. And why did he not
receive authority to have them punished there,
but brings them to Jerusalem! He did these
things here with more authority. And mark on
what a peril he casts himself. He was not
afraid lest he should take any harm, but (yet)
he took others also with him, "that if," it
says, "he found any of this way, whether they
were men or women"--Oh, the
ruthlessness!--" he might bring them
bound." By this journey of his, he wished to
show them all (how he would act): so far were
they from being earnest in this matter. Observe
him also casting (people) into prison before
this. The others therefore did not prevail:
but this man did prevail, by reason of his
ardent mind. "And as he journeyed, he came
near Damascus: and suddenly there shined round
about him a light from heaven: and he fell to
the earth, and heard a voice saying unto him,
Saul, Saul, why persecutest thou Me?"
(v. 3, 4.) Why not in Jerusalem? why
not in Damascus? That there might be no
opening for different persons to relate the
occurrence in different ways, but that he alone
should be the authentic narrator (axiopistos),
he that went for this purpose. In fact, he
says this [both in his oration on the stairs],
and when pleading before Agrippa. "Fell to
the earth": (ch. xxii, 6: xxvi. 12)
for excess of light is wont to shock, because
the eyes have their measure: it is said also
that excess of sound makes people deaf and
stunned (as in a fit) (apoplhgas). But him
it only blinded, and extinguished his passion by
fear, so that he should hear what was spoken.
"Saul, Saul," saith He, "why persecutest
thou me?" And He tells him nothing: does not
say, Believe, nor anything whatever of the
kind: but expostulates with him, all but
saying, What wrong, great or small, hast thou
suffered from Me, that thou doest these
things? "And he said, Who art Thou
Lord?" (v. 5)thus in the first place
confessing himself His servant. "And the
Lord said, I am Jesus, whom thou
persecutest:" think not thy warring is with
men. And they which were with him heard the
voice of Paul, but saw no person to whom he
answered--for (the Lord) suffered them to be
hearers of what was less important. Had they
heard the other Voice, they would not have
believed; but perceiving Paul answering (some
person), they marvelled. "But arise, and go
into the city, and it shall be told thee what
thou must do." (v. 6.) Observe, how He
does not immediately add all, but first softens
his mind. In the same way He called the
disciples also a second time. "It shall be
told thee," etc.: He gives him good hopes,
and (intimates) that he shall recover his sight
also. "And the men which journeyed with him
stood speechless, hearing a voice, but seeing
no man. And Saul arose from the earth; and
when his eyes were opened, he saw no man: but
they led him by the hand, and brought him into
Damascus" (v. 7, 8):--the spoils of
the devil (ta skeuh autou), "his goods"
(Matt. xiii. 29), as from some city,
yea, some metropolis which has been taken. And
the wonder of it is, the enemies and foes
themselves brought him in, in the sight of all!
"And for three days he neither did eat nor
drink, being blinded." (v. 9.) What
could equal this? To compensate the
discouragement in the matter of Stephen, here
is encourment, in the bringing in of Paul:
though that sadness had its consolation in the
fact of Stephen's making such an end, yet it
also received this further consolation:
moreover, the bringing in of the villages of the
Samaritans afforded very great comfort.--But
why did this take place not at the very first,
but after these things? That it might be shown
that Christ was indeed risen. This furious
assailant of Christ, the man who would not
believe in His death and resurrection, the
persecutor of His disciples, how should this
man have become a believer, had not the power of
His resurrection been great indeed? Be it so,
that the other Apostles favored (His
pretensions): what say you to this man? Why
then not immediately after His resurrection?
That his hostility might be more clearly shown
as open war. The man who is so frantic as even
to shed blood and cast men into prisons, all at
once believes! It was not enough that he had
never been in Christ's company: the believers
must be warred upon by him with vehement
hostility: he left to none the possibility of
going beyond him in fury: none of them all could
be so violent. But when he was blinded, then
he saw the proofs of His sovereignty and loving
kindness: then he answers, "Lord, what wilt
Thou have me to do?" that none may say that he
played the hypocrite, he that was even eager for
blood, and went to the priests, and flung
himself upon such dangers, in persecuting and
bringing to punishment even them that were in
foreign parts--under these circumstances he now
acknowledges His sovereignty. And why was he
shone upon by that light not within the city,
but before it? The many would not have
believed, since even there (at Jerusalem when
the people heard the voice which came from
above, they said that "it thundered" (John
xii. 29, supra, note, p. 123); but
this man was authority enough in reporting what
was his own affair. And bound he was brought
in, though not with bonds upon him: and they
drew him, who had expected to draw the others.
"And he eat not, neither drank:" he
condemned himself for the past, he confessed,
prayed, besought God. But should any say,
This was the effect of compulsion: (we
answer) The same thing happened to Elymas:
then how came it that he was not changed? (ch.
xiii. de Laud. Pauli Hom. iv. 1, t.
ii. p. 491.) What (evidence) could be
more compulsory than the earthquake at the
Resurrection, the report of the soldiers, the
other miracles, the seeing Himself risen? But
these things do not compel (belief) they are
calculated to teach (ouk anagkasika anagkasika
alla didaktika). Why did not the Jews believe
when they were told of these things? That he
spoke truth was manifest: for he would not have
been changed, had this not happened; so that
all were bound to believe. He was not inferior
to them that preached the Resurrection, and was
more credible, by being all at once converted.
He had no intercourse with any of the
believers; it was at Damascus that he was
converted, or rather before he came to Damascus
that this happened to him. I ask the Jew:
Say, by what was Paul converted? He saw so
many signs, and was not converted: his teacher
(Gamaliel, supra, p. 87, note) was
converted, and he remained unconverted. Who
convinced him--and not only convinced, but all
at once inspired him with such ardent zeal?
Wherefore was it, that he wished even to go
into hell itself for Christ's sake? The truth
of the facts is manifest.
But, as I said, for the present let us take:
shame to ourselves (when we think of)the
eunuch, both in his baptism and his reading.
Do ye mark how he was in a station of great
authority, how he was in possession of wealth,
and even on his journey allowed himself no rest?
What must he have been at home, in his leisure
hours, this man who rested not even on his
travels? What must he have been at night? Ye
that are in stations of dignity, hear: imitate
his freedom from pride, (de Lazaro, Conc.
iii. 3, t. i. p. 748. c) his piety.
Though about to return home, he did not say to
himself: "I am going back to my country,
there let me receive baptism;" those cold words
which most men use! No need had he of signs,
no need of miracles: from the Prophet merely,
he believed. But why is it (so ordered) that
he sees (Philip) not before he goes to
Jerusalem, but after he has been there? It
was not meet that he should see the Apostles
under persecution. Because he was yet weak,
the Prophet was not easy; (but yet the
Prophet) catechized him. For even now, if
any of you would apply himself to the study of
the Prophets, he would need no miracles.
And, if you please, let us take in hand the
prophecy itself. "He was led as a sheep to the
slaughter; and like a lamb dumb before his
shearer, so opened He not His mouth: in His
humiliation His judgment was taken away: and
who shall declare His generation? for His life
is taken from the earth. (v. 22, 23.)
It is likely he had heard that He was
crucified, [and now he learns], that "His
life is taken away from the earth," and the
rest that "He did no sin, nor deceit in His
mouth:" that He prevailed to save others
also: [and] who He is, Whose generation is
unutterable. It is likely he had seen the riven
rocks there (on the spot), and (had heard)
how the veil was rent, and how there was
darkness, and so forth: and all these things
Philip mentioned, merely taking his text from
the Prophet. It is a great thing, this
reading of the Scriptures! That was fulfilled
which was spoken by Moses, "Sitting, lying
down, rising up, and walking, remember the
Lord thy God." (Deut. vi. 7.) For the
roads, especially when they are lonely, give us
opportunity for reflection, there being none to
disturb us. Both this man is on the road and
Paul on the road: howbeit the latter no than
draws, but Christ alone. This was too great a
work for the Apostles: and, greater still, in
that, the Apostles being at Jerusalem, and no
person of authority at Damascus, he
nevertheless returned thence converted: yet
those at Damascus knew that he did not come from
Jerusalem converted, for he brought letters,
that he might put the believers in bonds. Like
a consummate Physician, when the fever was at
its height, Christ brought help to him: for it
was needful that he should be quelled in the
midst of his frenzy. For then most of all would
he be brought down, and condemn himself as one
guilty of dreadful audacity. For these things
Paul deplores himself, saying, "Howbeit for
this cause I obtained mercy, that in me first
Jesus Christ might show all His long
suffering. (1 Tim. i. 13-16.)
Verily one has reason to admire this eunuch.
He did not see Christ, he saw no miracle: he
beheld Jerusalem standing yet entire
(sunestpta): he believed Philip. How came
he to behave thus? His soul was earnest
(memerimnhmenh). Yet the thief (on the
cross)had seen miracles: the wise men had seen
a star; but this man, nothing of the kind. So
great a thing is the careful reading of the
Scriptures! What of Paul then! did he not
study the law? But he, it seems to me, was
specially reserved, for the purpose which I
have already mentioned by anticipation, because
Christ would fain draw to Himself the Jews by
inducements from every quarter. For had they
been in their right mind, nothing was so likely
to do them good as this; for this, more than
miracles and all else, was calculated to attract
them: as, on the other hand, nothing is so apt
to prove a stumbling block to men of duller
minds. See then how, after the Apostle, we
have God also doing miracles. They accused the
Apostles after these [miracles of theirs];
they cast them into prison: see thereupon God
doing the miracles. For instance, the bringing
them out of prison, was His miracle: the
bringing Philip, His miracle: the bringing
Paul over, was His-Observe in what way Paul
is honored, in what way the eunuch. There,
Christ appears, probably because of his
hardness, and because Ananias would not
(else) have been persuaded. Conversant with
these wonders, let us show ourselves worthy.
But many in these times, even when they come to
church, do not know what is read; whereas the
eunuch, even in public (ep agoras) and riding
in his chariot, applied himself to the reading
of the Scriptures. Not so you: none takes the
Bible in hand: nay, everything rather than the
Bible.
Say, what are the Scriptures for? For as
much as in you lies, it is all undone. What is
the Church for? Tie up the Bibles: perhaps
the judgment would not be such, not such the
punishment: if one were to bury them in dung,
that he might not hear them, he would not so
insult them as you do now. For say, what is
the insult there? That the man has buried
them. And what here? That we do not hear
them. Say, when is a person most
insulted--when he is silent, and one makes no
answer, or, when he does speak (and is
unheeded)? So that the, insult is greater in
the present case, when He does speak and thou
wilt not hear: greater the contempt. "Speak
not to us" (Is. xxx. 10), we read, they
said of old to the Prophets: but ye do worse,
saying, Speak: we will not do. For there
they turned them away that they should not even
speak, as feeling that from the voice itself
they got some sort of awe and obligation;
whereas you, in the excess of your contempt, do
not even this. Believe me, if you stopped our
mouths by putting your hands over them, the
insult would not be so great as it is now. For
say, whether shows greater contempt, he that
hears, even when hindering by this action, or,
he that will not even hear? Say--if we shall
look at it as a case of an insult
offered--suppose one person to check the party
insulting him, and to stop his mouth, as being
hurt by the insults, and another person to show
no concern, but pretend not even to hear them:
whether will show most contempt? Would you not
say the latter? For the former shows that he
feels himself hit: the latter all but stops the
mouth of God. Did ye shudder at what was
said? Why, the mouth by which God speaks, is
the mouth of God. Just as our mouth is the
mouth of our soul, though the soul has no
mouth, so the mouth of the Prophets is the
mouth of God. Hear, and shudder. There,
common (to the whole congregation) stands the
deacon crying aloud, and saying, "Let us
attend to the reading." It is the common voice
of the whole Church, the voice which he
utters, and yet none does attend. After him
begins the Reader, "The Prophecy of
Esaias," and still none attends, although
Prophecy has nothing of man in it. Then after
this, he says, "Thus saith the Lord, and
still none attends. Then after this punishments
and vengeances, and still even then none
attends. But what is the common excuse? "It
is always the same things over again." This it
is most of all, that ruins you. Suppose you
knew the things, even so you certainly ought not
to turn away: since in the theatres also, is it
not always the same things acted over again, and
still you take no disgust? How dare you talk
about "the same things," you who know not so
much as the names of the Prophets? Are you not
ashamed to say, that this is why you do not
listen, because it is "the same things over
again," while you do not know the names of
those who are read, and this, though always
hearing the same things? You have yourself
confessed that the same things are said. Were
I to say this as a reason for finding fault with
you, you would need to have recourse to quite a
different excuse, instead of this which is the
very thing you find fault with.--Do not you
exhort your son? Now if he should say,
"Always the same things!" would not you count
it an insult? It would be time enough to talk
of "the same things," when we both knew the
things, and exhibited them in our practice. Or
rather, even then, the reading of them would
not be superfluous. What equal to Timothy?
tell me that: and yet to him says Paul,
"Give attention to reading, to exhortation.
(Tim. iv. 13.) For it is not possible,
I say not possible, ever to exhaust the mind of
the Scriptures. It is a well which has no
bottom. "I said," saith the Preacher, "I
am become wise: and then it departed from
me."-- (Eccles. vii. 24.) Shall I
show you that the things are not "the same?"
How many persons, do you suppose, have spoken
upon the Gospels? And yet all have spoken in a
way which was new and fresh. For the more one
dwells on them, the more insight does he get,
the more does he behold the pure light. Look,
what a number of things I am going to speak
of:--say, what is narrative? what is
prophecy? what is parable? what is type? what
is allegory? what is symbol? what are
Gospels? Answer me only to this one point,
which is plain: why are they called Gospels,
"good tidings?" And yet ye have often heard
that good news ought to have nothing sad in it:
yet this "good news" has abundance of sadness
in it. "Their fire," it saith, "shall
never be quenched: their worm shall not die:"
(Mark ix. 44.) "Shall appoint his
portion," it saith, "with the hypocrites,"
with them that are "cut asunder: then shall He
say, I know you not: Depart from Me, ye
that work iniquity." (Matt. xxiv. 51;
vii. 23.) Surely, we do not deceive
ourselves, when we imagine that we tell you in
your own mother-tongue (Ellhnisti) these good
tidings? You look downcast; you are stunned;
you are struck all of a heap, unable to hold up
your heads. "Good news" should have nothing
in it of a duty to be done, but rather should
counsel what is good: whereas these "Gospels"
have endless duties to be done. And again, to
mention other things, as for instance, Except
a man hate father and mother, he is not worthy
of Me" (Luke xiv, 26): and "I am not
come to bring peace upon earth, but a sword"
(Matt. x. 34; Luke xii. 51): and
"In the world ye shall have
tribulation--John xvi. 33.) excellent a
good tidings these, are they not! For good
news is such as this--"You shall have this
and that good thing:" as in common life men say
one to another, "What shall I have for my
good news? Your father is coming, or, your
mother:" he does not say, "You must do this
or that."--Again, tell me, how do the
Gospels differ from the Prophets? Why are not
the Prophecies also called Gospels, good
tidings? For they tell the same things: for
instance, "The lame shall leap as an hart."
(Is. xxxv. 6.) "The Lord shall give the
word to them that preach the Gospel" (Ps.
lxviii. 11): and, "A new heaven and a new
earth." (Is. lxv. 17.) Why are not
those also called Gospels? But if, while you
do not so much as know what "Gospels" mean,
you so despise the reading of the Scriptures,
what shall I say to you?--Let me speak of
something else. Why four Gospels? why not,
ten? why not twenty? If "many have taken in
hand to set forth a narrative" (Luke i.
1), why not one person? Why they that were
disciples (i.e. Apostles)? why they that
were not disciples? But why any Scriptures at
all? And yet, on the contrary, the Old
Testament says, "I will give you a New
Testament." (Jer. xxxi. 31.) Where
are they that say, "Always the same things?"
If ye knew these, that, though a man should
live thousands of years, they are not "the same
things," ye would not say this. Believe me,
I will not tell you the answers to any of these
questions; not in private, not in public:
only, if any find them out, I will nod
assent. For this is the way we have made you
good-for-nothing, by always telling you the
things ready to your hands, and not refusing
when we ought. Look, you have questions
enough: consider them, tell me the reasons.
Why Gospels? Why not Prophecies? Why
duties, to be done, in the Gospels? If one
is at a loss, let another seek the answer, and
contribute each to the others from what he has:
but now we will hold our peace. For if what has
been spoken has done you no good, much less
would it, should we add more. We only pour
water into a vessel full of holes. And the
punishment too is all the greater for you.
Therefore, we will hold our peace. Which that
we may not have to do, it rests with
yourselves. For if we shall see your
diligence, perhaps we will again speak, that
both ye may be more approved, and we may rejoice
over you, in all things giving glory to the God
and Father of our Lord Jesus Christ: to Him
be glory and dominion now and ever, and world
without end. Amen.
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