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ACTS X. 44, 46.
"While Peter yet spake these words, the Holy
Ghost fell on all them which heard the word.
And they of the circumcision which believed were
astonished, as many as came with Peter,
because that on the Gentiles also was poured out
the gift of the Holy Ghost. For they heard
them speak with tongues, and magnify God."
OBSERVE God's providential management.
He does not suffer the speech to be finished,
nor the baptism to take place upon a command of
Peter, but, when He has made it evident how
admirable their state of mind is, and a
beginning is made of the work of teaching, and
they have believed that assuredly baptism is the
remission of sins, then forthwith comes the
Spirit upon them. Now this is done by God's
so disposing it as to provide for Peter a mighty
ground of justification And it is not simply
that the Spirit came upon them, but, "they
spake with tongues:" which was the thing that
astonished those who had come together. They
altogether disliked the matter, wherefore it is
that the whole is of God; and as for Peter,
it may almost be said, that he is present only
to be taught (with them) the lesson, that they
must take the Gentiles in hand, and that they
themselves are the persons by whom this must be
done. For whereas after all these great
events, still both in Caesarea and in
Jerusalem a questioning is made about it, how
would it have been if these (tokens) had not
gone step by step with the progress of the
affair? Therefore it is that this is carried to
a sort of excess. Peter seizes his advantage,
and see the plea he makes of it. "Can any man
forbid water, that these should not be
baptized, which have received the Holy Ghost
as well as we?" (v. 47.)
Mark the issue to which he brings it; how he
has been travailing to bring this forth. So
(entirely) was he of this mind! "Can any
one, he asks, "forbid water?" It is the
language, we may almost say, of one
triumphantly pressing his advantage
(epembainontos) against such as would forbid,
such as should say that this ought not to be.
The whole thing, he says, is complete, the
most essential part of the business, the baptism
with which we were baptized. "And he commanded
them to be baptized in the name of Jesus
Christ." (v. 48.) After he has cleared
himself, then, and not before, he commands
them to be baptized: teaching them by the facts
themselves. Such was the dislike the Jews had
to it! Therefore it is that he first clears
himself, although the very facts cry aloud, and
then gives the command. "Then prayed they
him"--well might they do so--" to tarry
certain days:" and with a good courage
thenceforth he does tarry.
"And the Apostles and brethren that were in
Judea heard that the Gentiles had also received
the word of God. And when Peter was come up
to Jerusalem, they that were of the
circumcision contended with him, saying, Thou
wentest in to men uncircumcised, and didst eat
with them." (ch. xi. 1-3.) After such
great things, "they of the circumcision
contended:" not the Apostles; God forbid It
means, they took no small offence. And see
what they allege. They do not say, Why didst
thou preach? but, Why didst thou eat with
them? But Peter, not stopping to notice this
frigid objection--for frigid indeed it
is--takes his stand (istatsai) on that great
argument, If they had the Spirit Itself given
them, how could one refuse to give them the
baptism? But how came it that in the case of
the Samaritans this did not happen, but, on
the contrary, neither before their baptism nor
after it was there any controversy, and there
they did not take it amiss, nay, as soon as
they heard of it, sent the Apostles for this
very purpose? (ch. viii. 14.) True, but
neither in the present case is this the thing
they complain of; for they knew that it was of
Divine Grace: what they say is, Why didst
thou eat with them? Besides, the difference is
not so great for Samaritans as it is for
Gentiles. Moreover, it is so managed (as
part of the Divine plan) that he is accused in
this way: on purpose that they may learn: for
Peter, without some cause given, would not
have related the vision. But observe his
freedom from all elation and vainglory. For it
says, "But Peter rehearsed the matter from
the beginning, and expounded it by order unto
them, saying, I was in the city of Joppa,
praying:" he does not say why, nor on what
occasion: "and in a trance I saw a vision, a
certain vessel descend, as it had been a great
sheet, let down from heaven by four corners;
and it came even to me (v. 4, 5): upon the
which when I had fastened mine eyes, I
considered, and saw fourfooted beasts of the
earth, and wild beasts, and creeping things,
and fowls of the air. And I heard a voice
saying unto the, Arise, Peter; slay and
eat." (v. 6, 7.) As much as to say,
This of itself was enough to have persuaded
me--my having seen the linen sheet: but
moreover a Voice was added. "But I said,
Not so, Lord: for nothing common or unclean
hath at any time entered into my mouth." (v.
8.) Do you mark? "I did my part," says
he: "I said, that I have never eaten aught
common or unclean:" with reference to this that
they said, "Thou wentest in, and didst eat
with them." But this he does not say to
Cornelius: for there was no need to mention it
to him. "But the voice answered me again from
heaven, What God hath cleansed, that call not
thou common. And this was done three times:
and all were drawn up again into heaven." (v.
9, 10.) The essential points were those
(that ensued at Caesarea); but by these he
prepares the way for them. Observe how he
justifies himself (by reasons), and forbears
to use his authority as teacher. For the more
mildly he expresses himself, the more tractable
he makes them. "At no time," says he, "has
aught common or unclean entered into my
mouth.--And, behold--this too was part of
his defence --three men stood at the house in
which I was, sent to me from Caesarea. And
the Spirit bade me go with them, nothing
doubting." (v. 11, 12.) Do you mark
that it is to the Spirit the enacting of laws
belongs! "And these also accompanied
me"--noticing can be more lowly, when he
alleges the brethren for witnesses!--"these
six men, and we entered into the man's house:
and he showed us how he had seen an angel in his
house, which stood and said unto him, Send men
to Joppa, and call for Simon, whose surname
is Peter; who shall tell thee words, whereby
thou and all thy house shall be saved." (v.
13, 14.) And he does not mention the
words spoken by the Angel to Cornelius, "Thy
prayers and thine alms are come up for a memorial
before God, that he may not disgust them; but
what says he? "He shall tell thee words,
whereby thou and all thy house shall be saved:"
with good reason this is added. Also he says
nothing of the man's fitness (epieikes).
"The Spirit," he might say, "having sent,
God having commanded, on the one part having
summoned through the Angel, on the other urging
on, and solving my doubt about the things, what
was I to do?" He says none of these things,
however: but makes his strong point of what
happened last, which even in itself was an
incontrovertible argument. "And as I began to
speak," etc. (v. 15.) Then why did not
this happen alone? Of superabundance (ek
periousias) this is wrought by God, that it
might be shown that the beginning too was not
from the Apostle. But had he set out of his
own motion, without any of these things having
taken place, they would have been very much
hurt: so that from the beginning he disposes
their minds in his favor [* *]: saying to
them, "Who have received the Holy Ghost even
as we." And not content with this, he reminds
them also of the words of the Lord: "Then
remembered I the word of the Lord, how that he
said, John indeed baptized with water; but ye
shall be baptized with the Holy Ghost." (v.
16.) He means, that no new thing has
happened, but just what the Lord foretold.
"But there was no need to baptize?" (Comp.
p. 158.) But the baptism was completed
already. And he does not say, I ordered them
to be baptized: but what says he? "Forasmuch
then as God gave them the like gift as He did
unto us, who believed on the Lord Jesus
Christ; what was I, that I could withstand
God?" (v. 17.) He shows that he had
himself done nothing: for the very thing which
we have obtained, he says, that same did those
men receive. That he may more effectually stop
their mouths, therefore he says, "The like
gift." Do you perceive how he does not allow
them to have less: when they believed, says
he, the same gift did God give unto them, as
He did to us who believed on the Lord, and
Himself cleanses them. And he does not say,
To you, but to us. Why do you feel
aggrieved, when we call them partakers (with
us?) "When they heard these things, they
held their peace, and glorified God, saying,
Then hath God also to the Gentiles granted
repentance unto life." (v. 18.) Do you
mark that it all came of Peter's discourse, by
his admirably skilful way of relating the facts?
They glorified God that He had given
repentance to themselves (kai autois) also:
they were humbled by these words. Hence was the
door of faith opened thenceforth to the
Gentiles. But, if you please, let us look
over again what has been said.
"While Peter yet spake," etc.
(Recapitulation.) He does not say that
Peter was astonished, but, "They of the
circumcision:" since he knew what was in
preparation. And yet they ought to have
marvelled at this, how they themselves had
believed. When they heard that they had
believed, they were not astonished, but when
God gave them the Spirit. Then "answered
Peter and said," etc. (v. 47.) And
therefore it is that he says, "God hath shown
that I should not call common or unclean any
human being." (v. 28.) He knew this from
the first, and plans his discourse beforehand
(with a view to it). Gentiles?
What Gentiles henceforth? They were no longer
Gentiles, the Truth being come.
It is nothing wonderful, he says, if before
the act of baptism they received the Spirit: in
our own case this same happened. Peter shows
that not as the rest either were they baptized,
but in a much better way. This is the reason
why the thing takes place in this manner, that
they may have nothing to say, but even in this
way may account them equal with themselves.
"And they besought him," it says, "to tarry
certain days." (v. 48.) "And the
Apostles and brethren, etc. And they of the
circumcision contended with him." (ch. xi.
1. 2.) Do you remark how they, were not
kindly disposed towards him? Saying Thou
wentest in to men uncircumcised, and didst eat
with them." (v. 3.) Do you note what zeal
they had for the Law? Not Peter's authority
abashed them, not the signs which had taken
place, not the success achieved, what a thing
it was, the Gentiles having "received the
word:" but they contended about those petty
things. For if none of those (signs) had
taken place, was not the success (itself)
enough? But not so does Peter frame his
defence: for he was wise, or rather it was not
his wisdom, but the Spirit that spake the
words. And by the matter of his defence, he
shows that in no one point was he the author,
but in every point God, and upon Him he casts
the whole. "The trance," he says--"it was
He that caused me to fall into it, for "I was
in Joppa," etc.: the vessel--it was He
that showed it; I objected: again, He
spake, and even then I did not hear: the
Spirit commanded me to go, and even then though
I went, I did not run: I told that God had
sent me, and after these things, even then I
did not baptize, but again God did the whole.
God baptized them, not I." And he does not
say, Was it not right then to add the water?
but, implying that nothing was lacking, "What
was I, that I should withstand God?" What
a defence is here! For he does not say, Then
knowing these things, hold your peace; but
what? He stands their attack, and to their
impeachment he pleads--"What was I, to be
able to hinder God?" It was not possible for
me to hinder--a forcible plea indeed, and such
as might well put them to shame. Whence being
at last afraid, "they held their peace and
glorified God."
In like manner ought we also to glorify God for
the good things which befall our neighbors, only
not in the way that the rest of the
newly-baptized are insulted, when they see
others receiving baptism, and immediately
departing this life. It, is right to glorify
God, even though all be saved: and as for
thee, if thou be willing, thou hast received a
greater gift (than they): I do not mean in
respect of the baptism, for the gift there is
the same for him as for thee, but in regard that
thou hast received a set time for winning
distinction. The other put on the robe, and
was not suffered to exhibit himself therewith in
the procession, whereas to thee, God hath
given full opportunity to use thine arms for the
right purpose, thereby to make proof of them.
The other goes his way, having only the reward
of his faith: thou standest in the course, both
able to obtain an abundant recompense for thy
works, and to show thyself as much more glorious
than he, as the sun is than the smallest star,
as the general, nay rather as the Emperor
himself, than the lowest soldier. Then blame
thyself, or rather not blame, but correct: for
it is not enough to blame thyself; it is in thy
power to contend afresh.
Hast thou been thrown? hast thou taken grievous
hurt? Stand up, recover thyself: thou art
still in the course, the meeting (qeatron) is
not vet broken up. Do you not see how many that
have been thrown in the wrestling have afterwards
resumed the combat? Only do not willingly come
by thy fall. Dost thou count him a happy man
for departing this life? Much rather count
thyself happy. Was he released of his sins?
But thou, if thou wilt, shalt not only wash
away thy sins, but shalt also have achievements
(of good works), which in his case is not
possible. It is in our power to recover
ourselves. Great are the medicinal virtues
(farmaka) Of repentance: let none despair of
himself. That man truly deserves to be
despaired of, who despairs of himself; that man
has no more salvation, nor any hopes. It is
not the having fallen into a depth of evils, it
is the lying there when fallen, that is
dreadful, it is not the having come into such a
condition, it is the making light of it that is
impious. The very thing that ought to make thee
earnest, say, is it this that makes thee
reckless? Having received so many wounds, hast
thou fallen back? Of the soul, there can be no
incurable wound; for the body, there are many
such, but none for the soul: and yet for those
we cease not in our endeavors to cure them,
while for these we are supine. Seest thou not
the thief (on the cross), in how short a time
he achieved (his salvation)? Seest thou not
the Martyrs, in how short a time they
accomplished the whole work? "But martyrdom is
not to be had nowadays." True, but there are
contests to be had, as I have often told you,
if we had the mind. "For they that wish,"
says the Apostle, "to live godly in Christ
Jesus, shall suffer persecution." (2 Tim.
iii. 12.) They that live godly are always
undergoing persecution, if not from men, at any
rate from evil spirits, which is a more grievous
persecution. Yes, and it is in consequence,
first and foremost, of ease and comfort, that
those who are not vigilant undergo this. Or
thinkest thou it is a trifling persecution to be
living at ease? This is more grievous than
all, this is worse than persecution. For,
like a running flux, ease makes the soul languid
(cauuoi): and as summer and winter, so
persecution and ease.
But to show you that this is the worse
persecution, listen: it induces sleep in the
soul, an excessive yawning and drowsiness, it
stirs up the passions on every side, it arms
pride, it arms pleasure, it arms anger, envy,
vainglory, jealousy. But in time of
persecution none of these is able to make a
disturbance; but fear, entering in, and plying
the lash vigorously, as one does to a barking
dog, will not let any of these passions so much
as attempt to give tongue. Who shall be able in
time of persecution to indulge in vainglory?
Who to live in pleasure? Not one: but there
is much trembling and fear, making a great
calm, composing the harbor into stillness,
filling the soul with awe. I have heard from
our fathers (for in our own time God grant it
may not happen, since we are bidden not to ask
for temptation), that in the persecution of old
time one might see men that were indeed
Christian. None of them cared for money, none
for wife, none for children, nor home, nor
country: the one great concern with all was to
save their lives (or, souls). There were
they hiding, some in tombs and sepulchres, some
in deserts: yes tender and dainty women too,
fighting all the while with constant hunger.
Then think whether any longing for sumptuous and
dainty living at all came into the mind of a
woman, while in hiding beside a coffin (para
larnaki), and waiting for her maid-servant to
bring her meal, and trembling lest she should be
taken, and lying in her terror as in t a
furnace: was she even aware that there ever was
such a thing as dainty living, that such things
as dress and ornaments exist at all (oti kosmos
olws estin)? Seest thou that now is the
persecution, with our passions, like wild
beasts, setting upon us on every side? Now is
the trying persecution, both in this regard,
and especially if it is not even thought to be
persecution at all. For this (persecution)
has also this evil in it, that being war, it is
thought to be peace, so that we do not even arm
ourselves against it, so that we do not even
rise: no one fears, no one trembles. But if
ye do not believe me, ask the heathen, the
persecutors, at what time was the conduct of the
Christians more strict, at what time were they
all more proved? Few indeed had they then
become in number, but rich in virtue. For
say, what profit is it, that there should be
hay in plenty, when there might be precious
tones? The amount consists not in the sum of
numbers, but in the proved worth. Elias was
one: yet the whole world was not worth so much
as he. And yet the world consists of myriads:
but they are no myriads, when they do not even
come up to that one.
"Better is one that doeth the will of God,
than ten thousand who are transgressors:" for
the ten thousands have not yet reached to the
one. "Desire not a multitude of unprofitable
children." (Ecclus. xvi. 1.) Such bring
more blasphemy against God, than if they were
not Christians. What need have I of a
multitude? It is (only)more food for the
fire. This one might see even in the body,
that better is moderate food with health, than a
(fatted) calf with damage. This is more food
than the other: this is food, but that is
disease.
This too one may see in war: that better are
ten expert and brave men, than ten thousand of
no experience. These latter, besides that they
do no work, hinder also those that do work.
The same too one may see to be the case in a
ship, viz. that better are two experienced
mariners, than ever so great a number of
unskilful ones: for these will sink the ship.
These things I say, not as looking with an
evil eye upon your numbers, but wishing that all
of you should be approved men, and not trust in
your numbers. Many more in number are they who
go down into hell: but greater than it is the
Kingdom, however few it contain. As the sand
of the sea was the multitude of the people
(Israel) yet one man saved them. Moses was
but one, and yet he availed more than they all:
Joshua was one and he was enabled to do more
than the six hundred thousand. Let us not make
this our study merely, that (the people) may
be many, but rather, that they may be
excellent; when this shall have been effected,
then will that other follow also. No one wishes
at the outset to make a spacious house, but he
first makes it strong and sure, then spacious:
no one lays the foundations so that he may be
laughed at. Let us first aim at this, and then
at the other. Where this is, that also will be
easy: but where this is not, the other, though
it be, is to no profit. For if there be those
who are able to shine in the Church, there will
soon be also numbers: but where these are not,
the numbers will never be good for anything.
How many, suppose you, may there be in our
city who are likely to be saved (tous
swzomeuous)? It is disagreeable, what I am
going to say, but I will say it nevertheless.
Among all these myriads, there are not to be
found one hundred likely to be saved: nay, even
as to these, I question it. For think, what
wickedness there is in the young, what
supineness in the aged! None makes it his duty
to look after his own boy, none is moved by
anything to be seen in his eider, to be emulous
of imitating such an one. The patterns are
defaced, and therefore it is that neither do the
young become admirable in conduct. Tell not
me, "We are a goodly multitude:" this is the
speech of men who talk without thought or feeling
(yucrwn.) In the concerns of men indeed,
this might be said with some show of reason: but
where God is concerned, (to say this with
regard to Him) as having need of us, can never
be allowed. Nay, let me tell you, even in the
former case, this is a senseless speech
(yucron). Listen. A person that has a great
number of domestics, if they be a corrupt set
what a wretched time will he have of it! For
him who has none, the hardship, it seems,
amounts to this, that he is not waited on: but
where a person has bad servants, the evil is,
that he is ruining himself withal, and the
damage is greater (the more there are of
them.) For it is far worse than having to be
one's own servant, to have to fight with
others, and take up a (continual) warfare.
These things I say, that none may admire the
Church because of its numbers, but that we may
study to make the multitude proof-worthy; that
each may be earnest for his own share of the
duty--not for his friends only, nor his
kindred as I am always saying, nor for his
neighbors, but that he may attract the strangers
also. For example, Prayer is going on; there
they lie (on bended knees), all the young,
stupidly unconcerned (yucroi), (yes,) and
old too: filthy nuisances rather than young
men; giggling, laughing outright,
talking--for I have heard even this going
on--and jeering one another as they lie along
on their knees: and there stand you, young man
or elder: rebuke them, if you see them
(behaving thus): if any will not refrain,
chide him more severely: call the deacon,
threaten, do what is in your power to do: and
if he dare do anything to you, assuredly you
shall have all to help you. For who is so
irrational, as, when he sees you chiding for
such conduct, and them chidden not to take your
part? Depart, having received your reward from
the Prayer.--In a master's house, we count
those his best-disposed servants, who cannot
bear to see any part of his furniture in
disorder. Answer me; if at home you should see
the silver plate lie tossed out of doors, though
it is not your business, you will pick it up and
bring it into the house: if you see a garment
flung out. of its place, though you have not
the care of it, though you be at enmity with him
whose business it is, yet, out of good-will to
the master, will you not put it right? So in
the present case. These are part of the
furniture: if you see them lying about in
disorder, put them to rights: apply to me, I
do not refuse the trouble: inform me, make the
offender known to me: it is not possible for me
to see all: excuse me (in this). See, what
wickedness overspreads the whole world! Said I
without reason that we are (no better than) so
much hay (disorderly as) a troubled sea? I am
not talking of those (young people), that they
behave thus; (what I complain of, is) that
such a sleepy indifference possesses those who
come in here, that they do not even correct this
misbehavior. Again I see others stand talking
while Prayer is going on; while the more
consistent of them (do this) not only during
the Prayer, but even when the Priest is giving
the Benediction. O, horror! When shall
there be salvation? when shall it be possible
for us to propitiate God?--Soldiers go to
their diversion, and you shall see them, all
keeping time in the dance, and nothing done
negligently, but, just as in embroidery and
painting, from the well-ordered arrangement in
each individual part of the composition, there
results at once an exceeding harmony and good
keeping, so it is here: we have one shield,
one head, all of us (in common): and if but
some casual point be deranged by negligence, the
whole is deranged and is spoilt, and the good
order of the many is defeated by the disorder of
the one part. And, fearful indeed to think
of, here you come, not to a diversion, not to
act in a dance, and yet you stand disorderly.
Know you not that you are standing in company
with angels? with them you chant, with them
sing hymns, and do you stand laughing? Is it
not wonderful that a thunderbolt is not launched
not only at those (who behave thus), but at
us? For such behavior might well be visited
with the thunderbolt. The Emperor is present,
is reviewing the army: and do you, even with
His eyes upon you, stand laughing, and endure
to see another laughing? How long are we to go
on chiding, how long complaining? Ought not
such to be treated as very pests and nuisances;
as abandoned, worthless reprobates, fraught
with innumerable mischiefs, to be driven away
from the Church? When will these forebear
laughing, who laugh in the hour of the dread
Mystery (en wra frikhs)? when refrain from
their trifling, who talk at the instant of the
Benediction? Have they no sense of shame
before those who are present? have they no fear
of God? Are our own idle thoughts not enough
for us, is it not enough that in our prayers we
rove hither and thither, but laughter also must
needs intrude, and bursts of merriment? Is it
a theatrical amusement, what is done here?
Aye, but, methinks, it is the theatres that
do this: to the theatres we owe it that the most
of you so refuse to be curbed by us, and to be
reformed. What we build up here, is thrown
down there: and not only so, but the hearers
themselves cannot help being filled with other
filthinesses besides: so that the case is just
the same as if one should want to clean out a
place with a fountain above it discharging mire;
for however much you may clean out, more runs
in. So it is here. For when we clean people
out, as they come here from the theatres with
their filthiness, thither they go again, and
take in a larger stock of filthiness, as if they
lived for the purpose of only giving us trouble,
and then come back to us, laden with ordure, in
their manners, in their movements, in their
words, in their laughter, in their idleness.
Then once more we begin shovelling it out
afresh, as if we had to do this only on purpose
that, having sent them away clean, we may again
see them clogging themselves with filth.
Therefore I solemnly protest to you, the sound
members, that this will be to you judgment and
condemnation, and I give you over to God from
this time forth, if any having seen a person
behaving disorderly, if any having seen any
person talking, especially in that part (of the
Service), shall not inform against him, not
bring him round (to a better behavior). To do
this is better than prayer. Leave thy prayer
and rebuke him, that thou mayst both do him
good, and thyself get profit, and so we may be
enabled all to be saved and to attain unto the
Kingdom of Heaven, through the grace and
loving-kindness of our Lord Jesus Christ,
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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