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ACTS X. 23, 24.
"Then called he them in, and lodged them.
And on the morrow Peter went away with them,
and certain brethren from Joppa accompanied
him. And the morrow after they entered into
Caesarea. And Cornelius waited for them, and
had called together his kinsmen and near
friends."
"HE called them in, and lodged them."
Good, that first he gives the men friendly
treatment, after the fatigue of their journey,
and makes them at home with him; "and on the
morrow," sets out with them." And certain
accompany him: this too as Providence ordered
it, that they should be witnesses afterwards
when Peter would need to justify himself.
"And Cornelius was waiting for them, and had
called together his kinsmen and near friends."
This is the part of a friend, this the part of
a devout man, that where such blessings are
concerned, he takes care that his near friends
shall be made partakers of all. Of course (his
"near" friends), those in whom he had ever
full confidence; fearing, with such an interest
at stake, to entrust the matter to others. In
my opinion, it was by Cornelius himself that
both friends and kinsmen had been brought to a
better mind. "And as Peter was coming in,
Cornelius met him, and fell down at his feet,
and worshipped him." (v. 25.) This,
both to teach the others, and by way of giving
thanks to God, and showing his own humility:
thereby making it plain, that though he had been
commanded, yet in himself he had great piety.
What then did Peter? "But Peter took him
up, saying, Stand up; I myself also am a
man." (v. 26.) Do you mark how, before
all else (the Apostles) teach them this
lesson, not to think great things of them?
"And as he talked with him, he went in, and
found many that were come together. And he said
unto them, Ye know how that it is an unlawful
thing for a man that is a Jew to keep company,
or come unto one of another nation; but God
hath showed me that I should not call any man
common or unclean." (v. 27, 28.)
Observe, he straightway speaks of the mercy of
God, and points out to them that it is a great
grace that God has shown them. Observe also
how while he utters great things, at the same
time he speaks modestly. For he does not say,
We, being men who do not deign to keep company
with any (such), have come to you: but what
says he? "Ye know" --God commanded
this--" that it is against law to keep company
with, or come Unto, one of another nation."
Then he goes on to say, "And to me God has
shown "--this he says, that none may account
the thanks due to him --"that I should call
no man"--that it may not look like
obsequiousness to him, "no human being," says
he--"common or unclean." (v. 29.)
"Wherefore also"--that they may not think
the affair a breach of the law on his part, nor
(Cornelius) suppose that because he was in a
station of command therfore he had complied, but
that they may ascribe all to God,--"
wherefore also I came without gainsaying as soon
as I was sent for:" (though) not only to
keep company, but even to come unto (him) was
not permitted. "I ask therefore, for what
intent ye have sent for me." Already Peter
had heard the whole matter from the soldiers
also, but he wishes them first to confess, and
to make them amenable to the Faith. What then
does Cornelius? He does not say, Why, did
not the soldiers tell thee? but observe again,
how humbly he speaks. For he says, "From the
fourth day I was fasting until this hour; and
at the ninth hour I prayed in my house, and,
behold, a man stood before me in bright
clothing, and said, Cornelius, thy prayer is
heard, and thine alms are come up for a memorial
before God. And at the ninth hour," he
says, "I was praying." (v. 30, 31.)
It seems to me, that this man had also fixed
for himself set times of a life under stricter
rule, and on certain days) For this is why he
says, "From the fourth day." See how great
a thing prayer is! When he advanced m piety,
then the Angel appears to him. "From the
fourth day:" i.e. of the week; not "four
days ago." For, "on the morrow Peter went
away with them, and on the morrow after they
entered into Caesarea:" this is one day: and
the day on which the persons sent came (to
Joppa) one day: and on the third (the
Angel) appeared: so that there are two days
after that on which (Cornelius) had been
praying. "And, behold, a man stood before me
in bright clothing:" he does not say, an
Angel, so unassuming is he: "and said,
Cornelius, thy prayer is heard, and thine alms
are had in remembrance in the sight of God.
Send therefore to Joppa, and call hither
Simon, whose surname is Peter: he is lodged
in the house of one Simon a tanner by the
seaside: who, when he cometh, shall speak unto
thee. Immediately therefore I sent to thee;
and thou hast well done that thou art come. Now
therefore are we all here present before God,
to hear all things that are commanded thee of
God." (v. 31--33.) See what faith,
what piety! He knew that it was no word of man
that Peter spake, when he said, "God hath
shown me." Then says the man, "We are
present to hear all things that are commanded
thee of the Lord. Therefore it was that Peter
asked, "For what intent have ye sent for
me?" on purpose that he might so speak these
very words. "Then Peter opened his mouth,
and said, Of a truth I perceive that God is
no respector of persons: but in every nation he
that feareth Him, and worketh righteousness,
is acceptable to him." (v. 34, 35.)
That is, be he uncircumcised or circumcised.
This also Paul declaring, saith, "For there
is no respect of persons with God." (Rom.
ii. 11.) What then? (it may be asked) is
the man yonder in Persia acceptable to Him?
If he be worthy, in this regard he is
acceptable, that it should be granted him to be
brought unto faith (tw kataxiwqhnai ths
pistews). The Eunuch from Ethiopia He
overlooked not. "What shall one say then of
the religious men who have been overlooked?"
It is not the case, that any (such) ever was
overlooked. But what he says is to this
effect, that God rejects no man. "In every
nation, he that feareth God and worketh
righteousness:" (by righteousness) he means,
all virtue. Mark, how he subdues all elation
of mind in him. That (the Jews) may not seem
to be in the condition of persons cast off (he
adds), "The word which He sent unto the
children of Israel, preaching peace by Jesus
Christ: He is Lord of all (v. 36): this
he says also for the sake of those present (of
the Jews), that He may persuade them also:
this is why he forces Cornelius to speak.
"He," saith he, "is Lord of ally But
observe at the very outset, "The word," says
he, "which He sent unto the children of
Israel;" he gives them the pr eminence. Then
he adduces (these Gentiles) themselves as
witnesses: "ye know," says he, "the matter
which came to pass throughout all Judea,
beginning at Galilee--then he confirms it from
this also--" after the baptism which John
preached (v. 37)- ("even Jesus of
Nazareth, how God anointed Him with the Holy
Ghost and with power." (v. 38.) He does
not mean, Ye know Jesus, for they did not
know Him, but he speaks of the things done by
Him: "Who went about doing good, and healing
all that were oppressed of the devil: by this he
shows that many cases of lost senses or paralyzed
limbs are the devil's work, and a wrench given
to the body by him: as also Christ said.
"For God was with Him." Again, lowly
terms. "And we are witnesses of all things
which He did, both in the country of the
Jews, and in Jerusalem" (v. 39): both
"we," saith he, and ye. Then the Passion,
and the reason why they do not believe: "Whom
also they slew, and hanged on a tree. Him God
raised up the third day, and showed Him
openly; not to all the people, but unto
witnesses chosen before of God, even to us,
who did eat and drink with Him after He rose
from the dead. (v. 40, 41.) This is a
proof of the Resurrection. "And he commanded
us to preach unto the people, and to testify
that it is He which was ordained of God to be
the Judge of quick and dead." (v. 42.)
This is great. Then he adduces the testimony
from the Prophets: "To Him give all the
prophets witness, that through His name,
whosoever believeth in Him shall receive
remission of sins. (v. 43.)
This is a proof of that which was about to be
this is the reason why he here cites the
Prophets.
But let us look over again what relates to
Cornelius. (Recapitulation.) He sent, it
it says, to Joppa to fetch Peter. "He was
waiting for him," etc; see how fully he
believed that Peter would certainly come: "and
fell down at his feet, and worshipped him."
(v. 24, 25.) Mark how on every side it
is shown how worthy he is! the Eunuch there
desired Philip to come up and sit in the chariot
(ch. viii. 31), although not knowing who
he was, upon no other introduction
(epaggelias) than that given by the Prophet.
But here Cornelius fell at his feet. "Stand
up, I myself also am a man." (v. 26.)
Observe how free from adulation his speech is on
all occasions, and how full of humility. "And
conversing with him, he came in." (v.
27.) Conversing about what? I suppose
saying these words: "I myself also am a
man." Do you mark (Peter's) unassuming
temper? He himself also shows that his coming
is God's doing: "Ye know that it is unlawful
for a man that is a Jew," etc. (v. 28.)
And why did he not speak of the linen sheet?
Observe Peter's freedom from all vainglory:
but, that he is sent of God, this indeed he
mentions; of the manner in which he was sent,
he speaks not at present; when the need has
arisen, seeing he had said, "Ye know that it
is unlawful for a man that is a Jew to keep
company with, or to come unto, one of another
nation," he simply adds, "but to me God hath
shown," etc. There is nothing of vainglory
here. "All ye," he says, "know." He
makes their knowledge stand surety for him. But
Cornelius says, "We are present before God
to hear all things that are commanded thee of the
Lord" (v. 33): not, Before man, but,
"Before God." This is the way one ought to
attend to God's servants. Do you see his
awakened mind? do you see how worthy he was of
all these things? "And Peter," it says,
"opened his mouth, and said, Of a truth I
perceive that God is no respecter of persons."
(v. 34.) This he said also by way of
justifying himself with the Jews then present.
For, being at the point to commit the Word to
these (Gentiles), he first puts this by way
of apology. What then? Was He "a respecter
of persons" beforetime? God forbid! For
beforetime likewise it was just the same:
"Every one," as he saith, "that feareth
Him, and worketh righteousness, would be
acceptable to Him." As when Paul saith,
"For when the Gentiles which have not the
Law, do by nature the things of the Law."
(Rom. ii. 14.) "That feareth God and
worketh righteousness:" he assumes both
doctrine and manner of life: is "accepted with
Him;" for, if He did not overlook the
Magi, nor the Ethiopian, nor the thief, nor
the harlot, much more them that work
righteousness, and are willing, shall He in
anywise not overlook. "What say you then to
this, that there are likely persons
(epieikeis), men of mild disposition, and yet
they will not believe?" (Above, p. 149,
note.) Lo, you have yourself named the
cause: they will not. But besides the. likely
person he here speaks of is not this sort of
man, but the man "that worketh
righteousness:" that is, the man who in all
points is virtuous and irreproachable, when he
has the fear of God as he ought to have it.
But whether a person be such, God only knows.
See how this man was acceptable: see how, as
soon as he heard, he was persuaded. "Yes,
and now too," say you, "every one would be
persuaded, be who he may." But the signs that
are now, are much greater than those, and more
wonderful.--Then Peter commences his
teaching, and reserves for the Jews the
privilege of their birth. "The word," he
says, "which He sent unto the children of
Israel, preaching peace (v. 36), not
bringing judgment. He is sent to the Jews
also: yet for all this He did not spare them.
"Preaching peace through Jesus Christ.
He is Lord of all." First he discourses of
His being Lord and in exceeding elevated
terms, seeing he had to deal with a soul more
than commonly elevated, and that took all in
with ardor. Then he proves how He was Lord of
all, from the things which He achieved
"throughout all Judea. For ye know," saith
he, "the matter which came to pass throughout
all Judea:" and, what is the wonderful part
of it, "beginning at Galilee: after the
baptism which John preached." (v. 37.)
First he speaks of His success, and then again
he says concerning Him, "Jesus of
Nazareth." Why, what a stumbling-block,
this birthplace! "How God anointed Him with
the Holy Ghost and with power. (v. 38.)
Then again the proof--how does that appear?
--from the good that He did. "Who went
about doing good, and healing all that were
oppressed of the devil:" and the greatness of
the power shown when He overcomes the devil;
and the cause, "Because God was with Him."
Therefore also the Jews spake thus: "We know
that Thou art a teacher come from God: for
none can do these miracles except God be with
him." (John iii. 2.) Then, when he has
shown that He was sent from God, he next
speaks of this, that He was slain: that thou
mayest not imagine aught absurd. Seest thou how
far they are from hiding the Cross out of view,
nay, that together with the other circumstances
they put also the manner? "Whom also," it
says, "they slew by hanging on a tree. And
gave Him," it is added, "to be made manifest
not to all the people, but to witnesses before
ordained of God, even unto us:" and yet it
was (Christ) Himself that elected them; but
this also he refers to God. "To the
before-ordained," he says, "even to us, who
did eat and drink with Him after that He was
risen from the dead. (v. 39, 41.) See
whence he fetches his assurance of the
resurrection. What is the reason that being
risen he did no sign, but only ate and drank?
Because the Resurrection itself was a great
sign, and of this nothing was so much s a sign
as the eating and drinking. "To testify,"
saith he--in a manner calculated to
alarm--that they may not have it in their power
to fall back upon the excuse of ignorance: and
he does not say, "that He is the Son of
God," but, what would most alarm them,
"that it is He which is ordained of God, to
be the Judge of quick and dead." (v.
42.) "To him give all the Prophets
witness," etc. (v. 43.) When by the
terror he has agitated them, then he brings in
the pardon, not spoken from himself but from the
Prophets. And what is terrifying is from him,
what is mild from the Prophets.
All ye that have received this forgiveness, all
ye to whom it has been vouchsafed to attain unto
faith, learn, I beseech you, the greatness of
the Gift, and study not to be insolent to your
Benefactor. For we obtained forgiveness, not
that we should become worse, but to make us far
better and more excellent. Let none say that
God is the cause of our evil doings, in that
He did not punish, nor take vengeance. If
(as it is said) a ruler having taken a
murderer, lets him go, say, is he (not)
judged to be the cause of the murders afterwards
committed? See then, how we expose God to the
tongues of the wicked. For what do they not
say, what leave unuttered? " (God)
Himself," say they, "allowed them;for he
ought to have punished them as they deserved,
not to honor them, nor crown them, nor admit
them to the foremost privileges, but to punish
and take vengeance upon them: but he that,
instead of this, honors them, has made them to
be such as they are." Do not, I beseech and
implore you, do not let any man utter such
speech as far as we are concerned. Better to be
buried ten thousand times over, than that God
through us should be so spoken of! The Jews,
we read, said to (Christ) Himself, "Thou
that destroyest the Temple, and in three days
buildest it up, come down from the Cross"
(Matt. xxvii. 40): and again, "If
Thou be the Son of God:" but the reproaches
here are more grievous than those, that through
us He should be called a teacher of wickedness!
Let us cause the very opposite to be said, by
having our conversation worthy of Him that
calleth us, and (worthily) approaching to the
baptism of adoption. For great indeed is the
might of baptism (fwtismatos): it makes them
quite other men than they were, that partake of
the gift; it does not let the men be men (and
nothing more). Make thou the Gentile (ton
Ellhna), to believe that great is the might of
the Spirit, that it has new-moulded, that it
has fashioned thee anew. Why waitest thou for
the last gasp, like a runaway slave, like a
malefactor, as though it were not thy duty to
live unto God? Why dost thou stand affected to
Him, as if thou hadst in Him a ruthless,
cruel Master? What can be more heartless
(yucroeron), what more miserable, than those
who make that the time to receive baptism? God
made thee a friend, and vouchsafed thee all His
good things, that thou mayest act the part of a
friend. Suppose you had done some man the
greatest of wrongs, had insulted him, and
brought upon him disgraces without end, suppose
you had fallen into the hands of the person
wronged, and he, in return for all this, had
honored you, made you partaker of all that he
had, and in the assembly of his friends, of
those in whose presence he was in sulted, had
crowned you, and declared that he would hold you
as his own begotten son, and then straightway
had died: say, would you not have bewailed
him? would you not have deemed his death a
calamity? would you not have said, Would that
he were alive, that I might have it in my power
to make the fit return, that I might requite
him, that I might show myself not base to my
benefactor? So then, where it is but man,
this is how you would act; and where it is
God, are you eager to be gone, that you may
not requite your benefactor for so great gifts?
Nay rather, choose the time for coming to Him
so that you shall have it in your power to
requite Him like for like.
True, say you, but I cannot keep (the
gift). Has God commanded impossibilities?
Hence it is that all is clean reversed, hence
that, all the world over, every thing is
marred--because nobody makes it his mark to
live after God. Thus those who are yet
Catechumens, because they make this their
object, (how they may defer baptism to the
last,) give themselves no concern about leading
an upright life: and those who have been
baptized (fwtisqentes), whether it be because
they received it as children, or whether it be
that having received it in sickness, and
afterwards recovered (anenegkontes), they had
no hearty desire to live on (to the glory of
God), so it is, that neither do these make an
earnest business of it: nay, even such as
received it in health, have little enough to
show of any good impression, and warmly affected
for the time, these also presently let the fire
go out. Why do you flee? why do you tremble?
what is it you are afraid of? You do not mean
to say that you are not permitted to follow your
business? I do not part you from your wife!
No, it is from fornication that I bar you. I
do not debar you from the enjoyment of your
wealth? No, but from covetousness and
rapacity. I do not oblige you to empty out all
your coffers? No, but to give some small
matter according to your means to them that
lack, your superfluities to their need, and not
even this unrewarded. We do not urge you to
fast? We do but forbid you to besot yourselves
with drunkenness and gormandizing. The things
we would retrench are but the very things which
bring you disgrace; things which even here, on
this side of hell-fire, you yourselves confess
to be things to be shunned and hated. We do not
forbid you to be glad and to rejoice? Nay,
only rejoice not with a disgraceful and
unbecoming merriment. What is it you dread,
why are you afraid, why do you tremble? Where
marriage is, where enjoyment of wealth, where
food in moderation, what matter of sin is there
in these things? And yet, they that are
without enjoin the opposites to these, and are
obeyed, For they demand not according to thy
means, but they say, Thou must give thus
much: and if thou allege poverty, they will
make no account of that. Not so Christ:
Give, saith He, of what thou hast, and I
inscribe thee in the first rank. Again those
say, If thou wilt distinguish thyself, forsake
father, mother, kindred, friends, and keep
close attendance on the Palace, laboring,
toiling, slaving, distracted, suffering
miseries without number. Not so Christ; but
keep thou, saith He, at home with thy wife,
with thy children, and as for thy daily
occupations reform and regulate them on the plan
of leading a peaceable life, free from cares and
from perils. True, say you, but the other
promises wealth. Aye, but Christ a kingdom,
and more, He promises wealth also with it.
For, "Seek ye," saith He, "the kingdom
of Heaven, and all these things shall be added
unto you" (Matt. vi. 33): throwing in,
by way of additional boon, what the other holds
out as the main thing: and the Psalmist says,
he has "never seen the righteous forsaken, nor
his seed begging their bread." (Ps. xxxvii.
25.) Let us set about practising virtue,
let us make a beginning; let us only lay hold on
it, and you shall see what the good will be.
For surely in these (worldly) objects you do
not succeed so without labor, that you should be
so faint-hearted for these (higher)
objects--that you should say, Those are to be
had without labor, these only with toil.
Nay,--what need to tell. you what is the
true state of the case?--those are had only
with greater labor. Let us not recoil from the
Divine Mysteries, I beseech you. Look not
at this, that one who was baptized before thee,
has turned out ill, and has fallen from his
hope: since among soldiers also we see some not
doing their duty by the service, while we see
others distinguishing themselves, and we do not
look only at the idle ones, but we emulate
these, the men who are successful. But
besides, consider how many, after their
baptism, have of men become angels! Fear the
uncertainty of the future. "As a thief in the
night," so death comes: and not merely as a
thief, but while we sleep it sets upon us, and
carries us off while we are idling. To this end
has God made the future uncertain, that we may
spend Our time in the practice of virtue,
because of the uncertainty of expectation. But
He is merciful, say you. How long shall we
hear this senseless, ridiculous talk? I affirm
not only that God is merciful, but that nothing
can be more merciful than He, and that He
orders all things concerning us for our good.
How many all their life do you see afflicted
with the worst form of leprosy! (en
elefantidiagontas), "Elephantiasis,") how
many blind from their earliest youth even to old
age! others who have lost their eyesight,
others in poverty, others in bonds, others
again in the mines, others entombed
(katacwsqentas) together, others
(slaughtered) in wars! These things say you,
do not look like mercy. Say, could He not
have prevented these things had He wished, yet
He permits them? True, say you. Say, those
who are blind from their infancy, why are they
so? I will not tell you, until you promise me
to receive baptism, and, being baptized, to
live aright. It is not right to give you the
solution of these questions. The preaching is
not meant just for amusement. For even if I
solve this, on the back of this follows another
question: of such questions there is a
bottomless deep. Therefore do not get into a
habit of looking to have them solved for you:
else we shall never stop questioning. For
look, if I solve this, I do but lead the way
to question upon question, numberless as the
snowflakes. So that this is what we learn,
rather to raise questions, not to solve the
questions that are raised. For even if we do
solve them, we have not solved them altogether,
but (only) as far as man's reasoning goes.
The proper solution of such questions is faith:
the knowing that God does all things justly and
mercifully and for the best: that to comprehend
the reason of them is impossible. This is the
one solution, and another better than this
exists not. For say, what is the use of having
a question solved? This, that one needs no
longer to make a question of the thing which is
solved. And if thou get thyself to believe
this, that all things are ordered by the
Providence of God, Who, for reasons known to
Himself, permits some things and actively works
others, thou art rid of the need of
questioning, and hast gotten the gain of the
solution. But let us come back to our subject.
Do you not see such numbers of men suffering
chastisements? God (say you) permits these
things to be. Make the right use of the health
of the body, in order to the health of the
soul. But you will say, What is the use to me
of labors and toil, when it is in my power to
get quit of all (my sins) without labor? In
the first place, this is not certain. It may
happen, that a person not only does not get quit
of his sins without labor, but that he departs
hence with all his sins upon him. However,
even if this were certain, still your argument
is not to be tolerated. He has drawn thee to
the contests: the golden arms lie there. When
you ought to take them, and to handle them, you
wish to be ingloriously saved, and to do no good
work! Say, if war broke out, and the Emperor
were here, and you saw some charging into the
midst of the phalanxes of the enemy, hewing them
down, dealing wounds by thousands, others
thrusting (with the sword's point), others
hounding (now here, now there), others
dashing on horseback, and these praised by the
Emperor, admired, applauded, crowned: others
on the contrary thinking themselves well off if
they take no harm, and keeping in the hindmost
ranks, and sitting idly there; then after the
close of the war, the former sort summoned,
honored with the greatest gifts, their names
proclaimed by the heralds: while of the latter,
not even the name becomes known, and their
reward of the good obtained is only that they are
safe: which sort would you wish to belong to?
Why, if you were made of stone, if you were
more stupid even than senseless and lifeless
things, would you not ten thousand times rather
belong to the former? Yea, I beseech and
implore you. For if need were to fall
fighting, ought you not eagerly to choose this?
See you not how it is with them that have fallen
in the wars, how illustrious they are, how
glorious? And yet they, die a death, after
which there is no getting honor from the
emperor. But in that other war, there is
nothing of the kind, but thou shalt in any wise
be presented with thy scars. Which scars, even
without persecutions, may it be granted all us
to have to exhibit, through Jesus Christ our
Lord, with Whom to the Father and the Holy
Ghost together be glory, dominion, honor, now
and ever, and world without end. Amen.
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