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ACTS I.
"Then returned they unto Jerusalem from the
mount called Olivet, which is from Jerusalem a
sabbath day's journey.
"Then returned they," it is said: namely,
when they had heard. For they could not have
borne it, if the angel had not (upereqeGo)
referred them to another Coming. It seems to
me, that it was also on a sabbath-day that
these things took place; for he would not thus
have specified the distance, saying, "from the
mount called Olivet, which is from Jerusalem a
sabbath day's journey," unless they were then
going on the sabbath-day a certain definite
distance. "And when they were come in," it
says, "they went up into an upper room, where
they were making their abode:" so they then
remained in Jerusalem after the Resurrection:
"both Peter, and James, and John :" no
longer is only the latter together with his
brother mentioned, but together with Peter the
two: "and Andrew, and Philip, and Thomas,
Bartholomew, and Matthew, and James (the
son) of Alphaeus, and Simon Zelotes, and
Judas, (the brother) of James." (v.
13.) He has done well to mention the
disciples: for since one had betrayed Christ,
and another had been unbelieving, he thereby
shows that, except the first, all of them were
preserved.
"These were all continuing with one accord in
prayer together with the women." (v. 14.)
For this is a powerful weapon in temptations;
and to this they had been trained.
["Continuing with one accord."] Good.
(kalqs). Besides, the present temptation
directed them to this: for they exceedingly
feared the Jews. "With the women," it is
said: for he had said that they had followed
Him: "and with Mary the mother of Jesus."
(Luke xxiii. 55.) How then [is it said,
that "that disciple"] took her to his own
home" (John xix. 26), at that time? But
then the Lord had brought them together again,
and so returned. "And with His brethren."
(John xvii. 5.) These also were before
unbelieving. "And in those days," it says,
"Peter stood up in the midst of the disciples,
and said." (v. 15.) Both as being
ardent, and as having been put in trust by
Christ with the flock, and as having precedence
in honor, he always begins the discourse.
("The number of the names together were about
an hundred and twenty.) Men and brethren,"
he says, "this Scripture must needs have been
fulfilled, which the Holy Ghost spake
before," [etc.] (v. 16.) Why did he
not ask Christ to give him some one in the room
of Judas? It is better as it is. For in the
first place, they were engaged in other things;
secondly, of Christ's presence with them, the
greatest proof that could be given was this: as
He had chosen when He was among them, so did
He now being absent. Now this was no small
matter for their consolation. But observe how
Peter does everything with the common consent;
nothing imperiously. And he does not speak thus
without a meaning. But observe how he consoles
them concerning what had passed. In fact, what
had happened had caused them no small
consternation. For if there are many now who
canvass this circumstance,what may we suppose
they had to say then?
"Men and brethren," says Peter. For if the
Lord called them brethren, much more may he.
["Men," he says]: they all being present.
See the dignity of the Church, the angelic
condition! No distinction there, "neither
male nor female." I would that the Churches
were such now! None there had his mind full of
some worldly matter, none was anxiously thinking
about household concerns. Such a benefit are
temptations, such the advantage of afflictions!
"This Scripture," says he, "must needs
have been fulfilled, which the Holy Ghost
spake before." Always he comforts them by the
prophecies. So does Christ on all occasions.
In the very same way, he shows here that no
strange thing had happened, but what had already
been foretold. "This Scripture must needs
have been fulfilled," he says, which the Holy
Ghost by the mouth of David spake before."
He does not say, David, but the Spirit
through him. See what kind of doctrine the
writer has at the very outset of the book. Do
you see, that it was not for nothing that I
said in the beginning of this work, that this
book is the Polity of the Holy Spirit?
"Which the Holy Ghost spake before by the
mouth of David." Observe how he appropriates
(oikieuGaai) him; and that it is an advantage
to them, that this was spoken by David, and
not by some other Prophet. "Concerning
Judas," he says, "which was guide." Here
again mark the philosophical temper of the man:
how he does not mention him with scorn, nor
say, "that wretch," "that miscreant:" but
simply states the fact; and does not even say,
"who betrayed Him," but does what he can to
transfer the guilt to others: nor does he
animadvert severely even on these: "Which was
guide," he says, "to them that took
Jesus." Furthermore, before he declares
where David had spoken, he relates what had
been the case with Judas, that from the things
present he may fetch assurance of the things
future, and show that this man had already
received his due. "For he was numbered,"
says he, "with us, and had obtained part of
this ministry. Now this man acquired a field
out of the reward of iniquity." (v. 17,
18.) He gives his discourse a moral turn,
and covertly mentions the cause of the
wickedness, because it carried reproof with it.
And he does not say, The Jews, but, "this
man, acquired" it. For since the minds of
weak persons do not attend to things future, as
they do to things present, he discourses of the
immediate punishment inflicted. "And falling
headlong, he burst asunder in the midst." He
does well to dilate not upon the sin, but upon
the punishment. "And," he says, "all his
bowels gushed out." This brought them
consolation. "And it was known unto all the
dwellers at Jerusalem; insomuch as that field
is called in their proper tongue Aceldama, that
is to say, the field of blood." (v. 19).
Now the Jews gave it this name, not on this
account, but because of Judas; here,
however, Peter makes it to have this
reference, and when he brings forward the
adversaries as witnesses, both by the fact that
they named it, and by saying, "in their proper
tongue," this is what he means.
Then after the event, he appositely brings m
the Prophet, saying, "For it is written in
the Book of Psalms, Let his habitation be
desolate, and let no man dwell therein" (v.
20) (Ps. lxix. 25): this is said of
the field and the dwelling: "And his bishopric
let another take; that is, his office, his
priesthood. So that this, he says, is not my
counsel, but His who hath foretold these
things. For, that he may not seem to be
undertaking a great thing, and just such as
Christ had done, he adduces the Prophet as a
witness. "Wherefore it behooves of these men
which have companied with us all the time."
(v. 21.) Why does he make it their
business too? That the matter might not become
an object of strife, and they might not fall
into contention about it. For if the Apostles
themselves once did this, much more might
those. This he ever avoids. Wherefore at the
beginning he said, "Men and brethren. It
behooves" to choose from among you. He defers
the decision to the whole body, thereby both
making the elected objects of reverence and
himself keeping clear of all invidiousness with
regard to the rest. For such occasions always
give rise to great evils. Now that some one
must needs be appointed, he adduces the prophet
as witness: but from among what persons: "Of
these," he says, "which have companied with
us all the time." To have said, the worthy
must present themselves, would have been to
insult the others; but now he refers the matter
to length of time; for he says not simply,
"These who have companied with us," but,
"all the time that the Lord Jesus went in and
out among us, beginning from the baptism of
John unto that same day that He was taken up
from us, must one be ordained to be a witness
with us of His resurrection" (v. 22):
that their college o koros might not be left
mutilated. Then why did it not rest with Peter
to make the election himself: what was the
motive? This; that he might not seem to bestow
it of favor. And besides, he was not yet
endowed with the spirit. "And they appointed
two, Joseph called Barsabus, who was surnamed
Justus, and Matthias." (v. 23.) Not
he appointed them: but it was he that introduced
the proposition to that effect, at the same time
pointing out that even this was not his own, but
from old time by prophecy; so that he acted as
expositor, not as preceptor. "Joseph called
Barsabus, who was surnamed Justus." Perhaps
both names are given, because there were others
of the same name, for among the Apostles also
there were several names alike; as James, and
James (the son) of Alphaeus; Simon Peter,
and Simon Zelotes; Judas (the brother) of
James, and Judas Iscariot. The
appellation, however, may have arisen from a
change of life, and very likely also of the
moral character.
"They appointed two," it is said, "Joseph
called Barsabus, who was surnamed Justus, and
Matthias. And they prayed, and said; Thou,
Lord, which knowest the hearts of all men,
show whether of these two thou hast chosen, that
he may take part of this ministry and
Apostleship, from which Judas by transgression
fell, that he might go to his own place."
(v. 24, 25.) They do well to mention
the sin of Judas, thereby showing that it is a
witness they ask to have; not increasing the
number, but not suffering it to be diminished.
"And they gave forth their lots " (for the
spirit was not yet sent), "and the lot fell
upon Matthias: and he was numbered with the
eleven Apostles." (v. 26.)
"Then," it says, "returned they unto
Jerusalem from the mount called Olivet
(Recapitulation), ["which is nigh to
Jerusalem, at the distance of a sabbath-day's
journey:"] so that there was no long way to
go, to be a cause of alarm to them while yet
trembling and fearful. "And when they were
come in, they went up into an upper room."
They durst not appear in the town. They also
did well to go up into an upper room, as it
became less easy' to arrest them at once.
"And they continued," it is said, "with one
accord in prayer." Do you see how watchful
they were? "Continuing in prayer," and
"with one accord," as it were with one soul,
continuing therein: two things reported in their
praise. ["Where they were abiding," etc.,
to, "And Mary the Mother of Jesus and His
brethren."] Now Joseph perhaps was dead:
for it is not to be supposed that when the
brethren had become believers, Joseph believed
not; he who in fact had believed before any.
Certain it is that we nowhere find him looking
upon Christ as man merely. As where His
mother said, [" Thy father and I did seek
thee sorrowing." (Luke ii. 48.) And
upon another occasion, it was said,] "Thy
mother and thy brethren seek thee." (Matt.
xiii. 47.) So that Joseph knew this before
all others. And to them [the brethren]
Christ said, "The world cannot hate you, but
Me it hateth. (John vii. 7.)
Again, consider the moderation of James. He
it was who received the Bishopric of
Jerusalem, and here he says nothing. Mark
also the great moderation of the other
Apostles, how they concede the throne to him,
and no longer dispute with each other. For that
Church was as it were in heaven: having nothing
to do with this world's affairs: and
resplendent not with wails, no, nor with
numbers, but with the zeal of them that formed
the assembly. They were "about an hundred and
twenty," it says. The seventy perhaps whom
Christ Himself had chosen, and other of the
more earnest-minded disciples, as Joseph and
Matthias. (v. 14.) There were women, he
says, many, who followed Him. (Mark xv.
41.) ["The number of the names
together.] Together" they were on all
occasions. [" Men and brethren," etc.]
Here is forethought for providing a teacher;
here was the first who ordained a teacher. He
did not say, 'We are sufficient.' So far
was he beyond all vain-glory, and he looked to
one thing alone. And yet he had the same power
to ordain as they all collectively. But well
might these things be done in this fashion,
through the noble spirit of the man, and because
prelacy then was not an affair of dignity, but
of provident care for the governed. This
neither made the elected to become elated, for
it was to dangers that they were called, nor
those not elected to make a grievance of it, as
if they were disgraced. But things are not done
in this fashion now; nay, quite the
contrary.--For observe, they were an hundred
and twenty, and he asks for one out of the whole
body with good right, as having been put in
charge of them: for to him had Christ said,
"And when thou art converted, strengthen thy
brethren." (Luke xxii. 32, Ben.)
"For he was numbered with us," prrtos tou
pragmatou auqentei absent from A.B.C.)
says Peter. On this account it behooves to
propose another; to be a witness in his place.
And see how he imitates his Master, ever
discoursing from the Scriptures, and saying
nothing as yet concerning Christ; namely, that
He had frequently predicted this Himself. Nor
does he mention where the Scripture speaks of
the treachery of Judas; for instance, "The
mouth of the wicked and the mouth of the
deceitful are opened against me" (Ps. cix.
1.); but where it speaks only of his
punishment; for this was most to their
advantage. It shows again the benevolence of
the Lord: "For he was numbered with us"
(touto gar autous magista wfegei eiknusi pagin)
A.B.C.), he says, "and obtained his lot
of this ministry." He calls it everywhere
"lot," showing that the whole is from God's
grace and election, and reminding them of the
old times, inasmuch as God chose him into His
own lot or portion, as of old He took the
Levites. He also dwells upon the circumstances
respecting Judas, showing that the reward of
the treachery was made itself the herald of the
punishment. For he "acquired." he says, "a
field out of the reward of the iniquity."
Observe the divine economy in the event. "Of
the iniquity," he says. For there are many
iniquities, but never was anything more
iniquitous than this: so that the affair was one
of iniquity. Now not only to those who were
present did the event become known, but to all
thereafter, so that without meaning or knowing.
what they were about, they gave it a name; just
as Caiaphas had prophesied unconsciously. God
compelled them to call the field in Hebrew
"Aceldama." (Matt. xxvi. 24.) By
this also the evils which were to come upon the
Jews were declared: and Peter shows the
prophecy to have been so far in part fulfilled,
which says, "It had been good for that man if
he had not been born." We may with propriety
apply this same to the Jews likewise; for if he
who was guide suffered thus, much more they
Thus far however Peter says nothing of this.
Then, showing that the term, "Aceldama,"
might well be applied to his fate, he introduces
the prophet, saying, "Let his habitation be
desolate." For what can be worse desolation
than to become a place of burial? And the field
may well be called his. For he who cast down
the price, although others were the buyers, has
a right to be himself reckoned owner of a great
desolation. This desolation was the prelude to
that of the Jews, as will appear on looking
closely into the facts. For indeed they
destroyed themselves by famine, and killed
many, and the city became a burial-place of
strangers, of soldiers, for as to those, they
would not even have let them be buried, for in
fact they were not deemed worthy of sepulture.
"Wherefore of these men which have companied
with us," continues Peter.
Observe how desirous he is they should be
eye-witnesses. It is true indeed that the
Spirit would shortly come; and yet great care
is shown with regard to this circumstance. "Of
these men," he says, "which have companied
with us, all the time that the Lord Jesus went
in and out among us." He shows that they had
dwelt with Christ, not simply been present as
disciples. In fact, from the very beginning
there were many that then followed Him.
Observe, for instance, how this appears in
these words: "One of the two which heard John
speak, and followed Jesus.--All the
time," he says, "that the Lord Jesus went
in and out among us, beginning from the baptism
of John." (John i. 40.) True! for no
one knew what preceded that event, though they
did learn it by the Spirit. "Unto that same
day that He was taken up from us, must one be
ordained to be a witness with us of His
resurrection." He said not, a witness of the
rest of his actions, but a witness of the
resurrection alone. For indeed that witness had
a better right to be believed, who was able to
declare, that He Who ate and drank, and was
crucified, the same rose again. Wherefore it
was needed that he should be a witness, not only
of the time preceding this event, nor only of
what followed it, and of the miracles; the
thing required was, the resurrection. For the
other matters were manifest and acknowledged,
but the resurrection took place in secret, and
was manifest to these only. And they do not
say, Angels have told us; but, We have
seen. For this it was that was most needful at
that time: that they should be men having a
right to be believed, because they had seen.
"And they appointed two," it is said. Why
not many? That the feeling of disappointment
might not reach further, extending to many.
Again, it is not without reason that he puts
Matthias last; he would show, that frequently
he that is honourable among men, is inferior
before God. And they all pray in common
saying, "Thou, Lord, which knowest the
hearts of all men, show. Thou," not
"We." And very seasonably they use the
epithet, "heart-knowing:" for by Him Who
is this must the choice be made. So confident
were they, that assuredly one of them must be
appointed. They said not, Choose, but,
"Show the chosen one;" knowing that all
things were foreordained of God; "Whom Thou
didst choose: one of these two," say they,
"to have his lot in this ministry and
apostleship." For there was besides another
ministry (diakonia). "And they gave them
their lots." For they did not yet consider
themselves to be worthy to be informed by some
sign. And besides, if in a case where neither
prayer was made, nor men of worth were the
agents, the casting of lots so much availed,
because it was done of a right intention, I
mean in the case of Jonah (Jonah i. 7);
much more did it here. Thus, did he, the
designated, fill up the company, complete the
order: but the other candidate was not annoyed;
for the apostolic writers would not have
concealed [that or any other] failings of their
own, seeing they have told of the very chief
Apostles, that on other occasions they had
indignation (Matt. xx. 24; xxvi. 8),
and this not once only, but again and again.
Let us then also imitate them. And now I
address no longer every one, but those who aim
at preferment. If thou believest that the
election is with God, be not displeased.
(Mark x. 14, 21; xiv. 4.) For it is
with Him thou art displeased, and with Him
thou art exasperated: it is He who has made the
choice; thou doest the very thing that Cain
did; because, forsooth, his brother's,
sacrifice was preferred, he was indignant, when
he ought to have felt compunction. However,
that is not what I mean here; but this, that
God knows how to dispense things for the best.
In many cases, thou art in point of disposition
more estimable than the other but not the fit
person. Besides, on the other hand, thy life
is irreproachable, and thy habits those of a
well-nurtured man, but in the Church this is
not all that is wanted. Moreover, one man is
adapted for one thing, another for another. Do
you not observe, how much discourse the holy
Scripture has made on this matter? But let me
say why it is that the thing has become a subject
of competition: it is because we come to the
Episcopate not as unto a work of governing and
superintending the brethren, but as to a post of
dignity and repose. Did you but know that a
Bishop is bound to belong to all, to bear the
burden of all; that others, if they are angry,
are pardoned, but he never; that others, if
they sin, have excuses made for them, he has
none; you would not be eager for the dignity,
would not run after it. So it is, the Bishop
is exposed to the tongues of all, to the
criticism of all, whether they be wise or
fools. He is harassed with cares every day,
nay, every night. He has many to hate him,
many to envy him. Talk not to me of those who
curry favor with all, of those who desire to
sleep, of those who advance to this office as
for repose. We have nothing to do with these;
we speak of those who watch for your souls, who
consider the safety and welfare of those under
them before their own. Tell me now: suppose a
man has ten children, always living with him,
and constantly under his control; yet is he
solicitous about them; and a bishop, who has
such numbers, not living under the same roof
with him, but owing obedience to his
authority--what does he not need to be! But
he is honored, you will say. With what sort of
honor, indeed! Why, the paupers and beggars
abuse him openly in the market-place. And why
does he not stop their mouths then? Yes, very
proper work, this, for a bishop, is it not?
Then again, if he do not give to all, the idle
and the industrious alike, lo! a thousand
complaints on all sides. None is afraid to
accuse him, and speak evil of him. In the case
of civil governors, fear steps in; with
bishops, nothing of the kind. As for the fear
of God, it does not influence people, as
regards them, in the least degree. Why speak
of the anxiety connected with the word and
doctrine? the painful work in Ordinations?
Either, perhaps, I am a poor wretched
incompetent creature, or else, the case is as
I say. The soul of a Bishop is for all the
world like a vessel in a storm: lashed from
every side, by friends, by foes, by one's own
people, by strangers. Does not the Emperor
rule the whole world, the Bishop a single
city? Yet a Bishop's anxieties are as much
beyond those of the emperor, as the waters of a
river simply moved, by the wind are surpassed in
agitation by the swelling and raging sea. And
why? because in the one case there are many to
lend a hand, for all goes on by law and by
rule; but in the other there is none of this,
nor is there authority to command; but if one be
greatly moved, then he is harsh; if the
contrary, then he is cold! And in him these
opposites must meet, that he may neither be
despised, nor be hated. Besides, the very
demands of business preoccupy him: how many is
he obliged to offend, whether he will or not!
How many to be severe with! I speak not
otherwise than it is, but as I find it in my
own actual experience. I do not think there are
many among Bishops that will be saved, but many
more that perish: and the reason is, that it is
an affair that requires a great mind. Many are
the exigencies which throw a man out of his
natural temper; and he had need have a thousand
eyes on all sides. Do you not see what a number
of qualifications the Bishop must have? to be
apt to teach, patient, holding fast the
faithful word in doctrine (see 1 Tim. iii.
2--9. Tit. i. 7--9). What trouble
and pains does this require! And then, others
do wrong, and he bears all the blame. To pass
over every thing else: if one soul depart
un-baptized, does not this subvert all his own
prospect of salvation? The loss of one soul
carries with it a penalty which no language can
represent. For if the salvation of that soul
was of such value, that the Son of God became
man, and suffered so much, think how sore a
punishment must the losing of it bring! And if
in this present life he who is cause of an-
other's destruction is worthy of death, much
more in the next world. Do not tell me, that
the presbyter is in fault, or the deacon. The
guilt of all these comes perforce upon the head
of those who ordained them. Let me mention
another instance. It chances, that a bishop
has inherited from his predecessor a set of
persons of indifferent character. What measures
is it proper to take in respect of bygone
transgressions (for here are two precipices) so
as not to let the offender go unpunished, and
not to cause scandal to the rest? Must one's
first step be to cut him off? There is no
actual present ground for that. But is it right
to let him go unmarked? Yes, say you; for the
fault rests with the bishop Who ordained him.
Well then? must one refuse to ordain him
again, and to raise him to a higher degree of
the ministry? That would be to publish it to
all men, that he is a person of indifferent
character, and so again one would cause scandal
in a different way. But is one to promote him
to a higher degree? That is much worse.
If then there were only the responsibility of
the office itself for people to run after in the
episcopate, none would be so quick to accept
it. But as things go, we run after this, just
as we do after the dignities of the world. That
we may have glory with men, we lose ourselves
with God. What profit in such honor? How
self-evident its nothingness is! When you
covet the episcopal rank, put in the other
scale, the account to be rendered after this
life.
Weigh against it, the happiness of a life free
from toil, take into account the different
measure of the punishment. I mean, that even
if you have sinned, but in your own person
merely, you will have no such great punishment,
nothing like it: but if you have sinned as
bishop, you are lost. Remember what Moses
endured, what wisdom he displayed, what good
deeds he exhibited: but, for committing one sin
only, he was bitterly punished; and with good
reason; for this fault was attended with injury
to the rest. Not m regard that the sin was
public, but because it was the sin of a
spiritual Ruler (ierews) cf. S.); for in
truth we do not pay the same penalty for public
and for hidden faults. (Aug in Ps. xcix.
6.) The sin may be the same, but not the
(zhmia) harm of it; nay, not the sin itself;
for it is not the same thing to sin in secret and
unseen, and to sin openly.
But the bishop cannot sin unobserved. Well for
him if he escape reproach, though he sin not;
much less can he think to escape notice, if he
do sin. Let him be angry, let him laugh, or
let him but dream of a moment's relaxation,
many are they that scoff, many that are
offended, many that lay down the law, many that
bring to mind he former bishops, and abuse the,
present one; not that they wish to sound the
praise of those; no, it is only to carp at him
that they bring up the mention of
fellow-bishops, of presbyters. Sweet, says
the proverb, is war to the inexperienced; but
it may rather be said now, that even after one
has come out of it, people in general have seen
nothing of it: for in their eyes it is not war,
but like those shepherds in Ezekiel, we slay
and devour. (Ezek. xxxiv. 2.) Which of
us has it in his power to show that he has taken
as much care for the flocks of Christ, as
Jacob did for Laban's? (Gen. xxxi.
40.) Which of us can tell of the frost of
the night? For talk not to me of vigils, and
all that parade. The contrary plainly is the
fact. Prefects, and governors (unarkoi kai
tonarkai) Of provinces, do not enjoy such
honour as he that governs the Church. If he
enter the palace, who but he is first? If he
go to see ladies, or visit the houses of the
great, none is preferred to him. The whole
state of things is ruined and corrupt. I do not
speak thus as wishing to put us bishops to
shame, but to repress your hankering after the
office. For with what conscience, (even
should you succeed in becoming a bishop, having
made interest for it either in person or by
another), with what eyes will you look the man
in the face who worked with you to that end?
What will you have to plead for your excuse?
For he that unwillingly, by compulsion and not
with his own consent, was raised to the office,
may have something to say for himself, though
for the most part even such an one has no pardon
to expect, and yet truly he so far has something
to plead in excuse. Think how it fared with
Simon Magus. What signifies it that you give
not money, if, in place of money, you pay
court, you lay many plans, you set engines to
work? "Thy money perish with thee!" (Acts
viii. 20.)
Thus was it said to him, and thus will it be
said to these: your canvassing perish with you,
because you have thought to purchase the gift of
God by human intrigue! But there is none such
here? And God forbid there should be! For it
is not that I wish any thing of what I have
been saying to be applicable to you: but just
now the connection has led us on to these
topics. In like manner when we talk against
covetousness, we are not preaching at you, no,
nor against any one man personally. God grant
it may be the case, that these remedies were
prepared by us without necessity. The wish of
the physician is, that after all his pains, his
drugs may be thrown away because not wanted: and
this is just what we desire, that our words may
not have been needed, and so have been spoken to
the wind, so as to be but words. I am ready to
submit to anything, rather than be reduced to
the necessity of using this language. BUt if
you like, we are ready to leave off; only let
our silence be without bad effects. No one, I
imagine, though he were ever so vainglorious,
would wish to make a display of severity, when
there is nothing to call for it. I will leave
the teaching to you: for that is the best
teaching, which teaches by actions. For indeed
the best physicians, although the sickness of
their patients brings them in fees, would rather
their friends were well. And so we too wish all
to be well. (2 Cor. xiii. 7.) It is not
that we desire to be approved, and you
reproved. I would gladly manifest, if it were
possible, with my very eyes, the love which I
bear to you: for then no one would be able to
reproach me, though my language were ever so
rough. "For speech of friends, yea, were it
insult, can be borne;" more "faithful are the
wounds of a friend, rather than the ready kisses
of an enemy. (Prov. xxvii. 6.) There
nothing I love more than you, no, not even
light itself. I would gladly have my eyes put
out ten thousand times over, if it were possible
by this means to convert your souls; so much is
your salvation dearer to me than light itself.
For what profit to me in the rays of the sun,
when despondency on your account makes it all
thick darkness before my eyes? Light is good
when it shines in cheerfulness, to a sorrowful
heart it seems even to be a trouble. How true
this is, may you never learn by experience!
However, if it happen to any of you to fall
into sin, just stand by my bedside, when I am
laid down to rest and should be asleep; see
whether I am not like a palsied man, like one
beside himself, and, in the language of the
prophet, "the light of mine eyes, it also is
gone from me. (Ps. xxxviii. 10.) For
where is our hope, if you do not make progress?
where our despondency, if you do excellently?
I seem to have wings, when I hear any thing
good of you. "Fulfil ye my joy." (Phil.
ii. 2.) This one thing is the burden of my
prayers, that I long for your advancement.
But that in which I strive with all is this,
that I love you, that I am wrapped up in you,
that you are my all, father, mother,
brethren, children. Think not then that any
thing that has been said was said in a hostile l
spirit, nay, it is for your amendment. It is
written "A brother assisted by his brother is
as a strong city." (Prov. xviii. 19.)
Then do not take it in disdain: for neither do
I undervalue what you have to say. I should
wish even to be set right by you. For all
(Edd. 'all we') [ye are brethren, and
One is our Master: yet even among brothers it
is for one to direct, while the others obey.
Then disdain it not, but let us do all to the
glory of God, for to Him belongs glory for
ever and ever. Amen.
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