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ACTS III. 1.
"Now Peter and John went up together into the
temple, at the hour of prayer, being the ninth
hour."
EVERYWHERE we find these two Apostles
in great harmony together. "To him Simon
Peter beckoned." (John xiii. 24.)
These two also "came together to the
sepulchre. (Ib. xx. 3 et seq.) And
concerning John, Peter said unto Christ,
"And what shall this man do?" (Ib. xxi.
21.) Now as for the other miracles, the
writer of this book omits them; but he mentions
the miracle by which they were all put in
commotion. Observe again that they do not come
to them purposely; so clear were they of
ambition, so closely did they imitate their
Master. Why now did they go up to the temple?
Did they still live as Jews? No, but for
expediency (krhsimws). A miraculous sign
again takes place, which both confirms the
converts, and draws over the rest; and such,
as they were a sign for having wrought. The
disease was in the nature of the man, and
baffled the art of medicine. He had been forty
years lame (ch. iv. 20), as the writer
says afterwards, and no one during all that time
had cured him. And the most obstinate diseases
are those which are born with men. It was a
great calamity, insomuch that even to provide
for himself his necessary sustenance was
impossible for him. The man was conspicuous
both from the place, and from his malady. Hear
how the matter is related. "And a certain
man, lame from his mother's womb, was
carried, whom they laid daily at the gate of the
temple which is called Beautiful, to ask alms
of them that entered into the temple." (v.
2.) He sought to receive alms, and he did
not know who the men were. "Who seeing Peter
and John about to go into the temple, asked an
alms. And Peter, fastening his eyes upon
him, with John, said, Look on us." (v.
3, 4.) Yet, not even so were the man's
thoughts elevated, but he persisted in his
importunity. For such is poverty; upon a
refusal, it compels people still to persist.
Let this put us to shame who fall back in our
prayers. But observe, I pray you, Peter's
gentleness: for he said, "Look on us." So
truly did their very bearing, of itself,
betoken their character. "And he gave heed
unto them, expecting to receive something of
them. Then Peter said, Silver and gold have
I none; but such as I have I give thee."
(v. 5, 6.) He did not say, I give thee
something much better than silver or gold: but
what? "In the name of Jesus Christ of
Nazareth, rise up and walk. And he took him
by the right hand, and lifted him up." (v.
7.) Such was also the way of Christ. Often
He healed by word, often by an act, often also
He stretched forth the hand, where men were
somewhat weak in faith, that the cure might not
appear to be spontaneous. "And he took him by
the right hand, and lifted him up." This act
made manifest the Resurrection, for it was an
image of the Resurrection. "And immediately
his feet and ankle bones received strength. And
he leaping up stood, and walked." (v. 8.)
Perhaps it was by way of trying himself that he
put it thus to further proof, whether perchance
the thing done might not be to no purpose. His
feet were weak; it was not that he had lost
them.
Some say that he did not even know how to walk.
"And entered with them into the temple." Of
a truth it was marvellous. The Apostles do not
urge him; but of his own accord he follows, by
the act of following pointing out his
benefactors. "And leaping and praising
God;" not admiring them, but God that
wrought by them. The man was grateful.
["Now Peter and John went up together into
the temple," etc.] You observe how they
continued in prayer. "The ninth hour:" there
they prayed together. ["And a certain man,"
etc.] The man was in the act of being carried
at that instant. ["Whom they laid daily:"]
(his bearers carried him away :) ["at the
gate," etc.] just when people went into the
temple. And that you may not suppose that they
carried him for some other purpose, but that it
was in order that he might receive alms, hear
what the writer says: "so that he might receive
alms of those entering into the temple."
(Recapitulation of vv. 1-8.) And this is
the reason why he also makes mention of the
places, to give evidence of what he relates.
"And how was it," you may ask, "that they
did not present him to Christ?" Perhaps they
were certain unbelieving men, that haunted the
temple, as in fact neither did they present him
to the Apostles, when they saw them entering,
after having done such great miracles. "He
asked," it is written, "to receive an
alms." (v. 3.) Their bearing marked them
as certain devout and righteous men. ["And
Peter fastening his eyes upon him, with John,
said," etc.] (v. 4, 5.) And observe
how John is everywhere silent, while Peter
makes excuse for him also; "Silver and
gold," he says, "have I none." (v.
6.) He does not say, I have none here, as
we are wont to speak, but absolutely, I have
none. "What then?" he might say, "do you
take no notice of me, your suppliant?" Not
so, but of what I have, receive thou. Do you
remark how unassuming Peter is, how he makes no
display even to the object of his beneficence?
["In the name," etc. "And he took him by
the hand," etc.] (v. 7.) And the mouth
and the hand did all. Such sort of persons were
the Jews; lame, and the right thing being to
ask for health, these same ask for money,
grovelling on the ground: for this it was that
they beset the temple--to get money. What
then does Peter? He did not despise him; he
did not look about for some rich subject; he did
not say, If the miracle is not done to some
great one (eis ekeinon), nothing great is
done: he did not look for some honor from him,
no, nor heal him in the presence of people; for
the man was at the entrance, not where the
multitude were, that is, within. But Peter
sought no such object; nor upon entering did he
proclaim the matter: no, it was by his bearing
that he attracted the lame man to ask. And the
wonder is, that he believed so readily. For
those who are set free from diseases of long
standing, hardly believe their very eyesight.
Once healed, he remains with the Apostles,
giving thanks to God. "And he entered," it
is said, "with them into the temple, walking,
and leaping, and praising God." (v. 8.)
Observe how restless he is, in the eagerness of
his delight, at the same time shutting the
mouths of the Jews. Also, that he leaped,
was to prevent the suspicion of hypocrisy; for
after all, this was beyond the possibility of
deception. For if previously he was totally
unable to walk, even when hunger pressed hard
(and indeed he would not have chosen to share
with his bearers the proceeds of his begging, if
he had been able to manage for himself), this
holds still more in the present ease. And how
should he have feigned in behalf of those who had
given him no alms? But the man was grateful,
even after his recovery. And thus on either
side his faith is shown, both by his
thankfulness, and by the recent event.
He was so well known to all, that "they
recognized him. And all the people," it
says, "saw him walking and praising God; and
they recognized (epeginwskon) that it was he
which sat for alms at the Beautiful gate of the
temple." (v. 9.) It is well said, "they
recognized," inasmuch as he was one unknown now
by reason of what had happened: for we use this
term with regard to objects, which we find a
difficulty in recognizing.
["And they were filled with wonder and
amazement at that which had happened unto
him."] Needs must it be believed that the
name of Christ remits sins, seeing it produces
even such effects as this. ("And as he held
Peter and John, all the people came together
at the porch that is called Solomon's, greatly
wondering." (v. 11.) From his good
feelings and love towards the Apostles, the
lame man would not leave them; perhaps he was
thanking them openly, and praising them. "And
all the people," it is said, "ran together
unto them. And when Peter saw them, he
answered." (v. 12.) Again it is he who
acts, and addresses the people.
And in the former instance, it was the
circumstance of the tongues that aroused them to
hearing, now it was this miracle; then, he
took occasion to speak from their accusations
now, from their supposition. Let us then
consider, in what this address differs from the
former, and in what it agrees with that. The
former was held in a house, before any one has
come over, and before they themselves have
wrought anything; this, when all are
wondering, and the healed man is standing by;
when none doubt, as in the other case where some
said "These men are full of new wine."
(Acts xii. 13.) At the one, he was
surrounded by all the Apostles as he spoke; but
at this, he has John alone; for by this time
he is bold, and become more energetic. Such is
the nature of virtue; once started, it
advances, and never stops. Observe also how it
was divinely ordered, that the miracle should
take place in the temple, that others also might
wax bold, while the Apostles work not in holes
(eis kataduseis) and corners, and in secret:
though not in the interior of the temple either,
where the greater number were. How then, I
pray you, was it believed? The man himself who
was healed proclaimed the benefit. For there
was no reason why he should lie, nor why he
should have joined a different set of people.
Either then it was because of the spaciousness
of the place, that he there wrought the
miracle, or because the spot was retired. And
observe the event. They went up for one
object, and they accomplished another. Thus
also did Cornelius: he prayed and fasted *
*. But hitherto they always call Him, "of
Nazareth." "In the name of Jesus Christ of
Nazareth," said Peter, walk. For in the
first instance, the thing required was, that
He should be believed in.
Let us not, I pray you, give over at the
beginning of the story: and if one has named
some particular achievement of virtue, and then
has dropped it for awhile, let us begin over
again. If we get into the right mood (en
exei), we shall soon arrive at the end, soon
reach the summit. For earnestness, it is
said, begets earnestness, and dulness begets
dulness. He who has effected some little
reformation, thereby receives encouragement to
approach greater things, and thence again to go
on something more than that; and just as it is
with fire, the more wood it lays hold on, the
more vehement it becomes, so likewise zeal, the
more pious reflections it kindles, the more
effectually is it armed against their opposites.
As, for example: There are set in us, like
so many thorns, perjury, falsehood hypocrisy,
deceit, dishonesty, abusiveness, scoffing,
buffoonery, indecency, scurrility; again under
another head, covetousness, rapacity,
injustice, calumny, insidiousness; again,
wicked lust, uncleanness, lewdness,
fornication, adultery; again, envy,
emulation, anger, wrath, rancor, revenge,
blasphemy, and numberless others. If we effect
a reformation in the first instances, not only
in them will the success have been achieved, but
through them in the following cases also. For
reason has then gained more strength to overthrow
those other vices. For instance, if he, who
has frequently sworn, once extirpates that
satanic habit, he has not only gained this
point, but a habit of piety in other respects
will have been brought in. For no one, I
suppose, averse to swearing would easily consent
to do any other wicked act; he will feel a
reverence for the virtue already acquired. Just
as the man who wears a beautiful robe, will
blush to roll himself in the mire; so is it also
here. From this beginning he will come to learn
not to be angry, not to strike, not to insult.
For if once he has come right in little
matters, the whole affair is done. Often,
however, something of this sort takes place,
that a person has once reformed, and then again
through carelessness falls back into the old sins
but too readily, so that the case becomes
irremediable. For instance, we have made it a
law to ourselves not to swear; we have got on
well, for some three, or even four days; after
that being hard put to it, we scattered away the
whole of our collected gain; we then fall into
indolence and recklessness. Still it is not
right to give over; one must set to work
zealously again. For it is said, he that has
built up a house, and then sees his building
pulled down, will have less spirit for building
again. Yes, but for all this, one must not be
dispirited, but must once more set to work
zealously.
Let us then lay down daily laws for ourselves.
For a time let us begin with the easier. Let
us retrench all that superfluity of paths, and
put a bridle on our tongues; let no one swear by
God. Here is no outlay, here is no fatigue,
here is no cost of time. It is sufficient to
will, and all is done. It is a matter of
habit. I beseech and entreat you, let us
contribute thus much of zeal. Tell me, if I
had bid you contribute your money, would not
each one of you readily cast in according to his
ability? If you saw me in extreme danger,
would you not, if it had been possible, have
cut off your own flesh to give me? Well, I am
in danger now, and in great danger, such indeed
that, were I withal confined to a dungeon, or
had I received ten thousand stripes, or were a
convict in the mines, I could not suffer more.
Reach me then the hand. Consider how great is
the danger, that I should not have been able to
reform this which is least: I say "least" in
regard to the labor required. What shall I
have to say hereafter, when thus called to
account? "Why did you not remonstrate? why
did you not enjoin? why did you not lay the law
before them? why did you not cheek the
disobedient?" It will not be enough for me to
say, that I did admonish. It will be
answered, "You ought to have used more
vehement rebuke; since Eli also admonished."
(1 Sam. ii. 24.) But God forbid I
should compare you with Eli's sons. Indeed,
he did admonish them and say, "Nay, my sons,
do not so; evil is the report that I hear of
you." (1 Sam. iii. 13.) But
subsequently the Scripture saith, that he did
not admonish his sons: since he did not admonish
them severely, or with threats. For is it not
strange indeed, that in the synagogues of the
Jews the laws are in such force, and whatever
the teacher enjoins is performed; while here we
are thus despised and rejected? It is not my
own glory that I care for (my glory is your
good report), but it is for your salvation.
Every day we lift up our voice, and shout in
your ears. But there is none to hear. Still
we take no strong measures. I fear we shall
have to give an account at the coming Day of
this excessive and unseasonable leniency.
Wherefore, with a loud and clear voice, I
proclaim to all and testify, that those who are
notorious for this transgression, who utter
words which come "of the evil one," (Matt.
v. 37.) (for such is swearing,) shall not
step over the threshold of the Church. Let
this present month be the time allowed you for
reforming in this matter. Talk not to me,
"Necessity of business compels me to use
oaths, else people do not believe me." To
begin with this, retrench those oaths which come
merely of habit. I know many will laugh, but
it is better to be laughed at now, than wept for
hereafter. They will laugh, who are mad. For
who, I ask, in his right mind would laugh at
the keeping of the commandment? But suppose
they do; why, it will not be at us, but at
Christ, that such men will laugh. You shudder
at the word! I knew you would. Now if this
law were of my making, at me would be the
laughing; but if Another be the Lawgiver, the
jeering passes over to Him. Yes, and Christ
was once spit upon, and smitten with the palm,
smitten upon the face. Now also He bears with
this, and it is no wonder (ouden apeikos)!
For this, hell is prepared; for this, the
worm that dieth not. Behold, again I say and
testify; let him laugh that will, let him scoff
that listeth. Hereunto are we set, to be
laughed at and mocked, to suffer all things.
We are "the offscouring" (1 Cor. iv.
13) or the world, as blessed Paul says. If
any man refuse to conform to this order, that
man I, by my word, as with a trumpet's
blast, do prohibit to set foot over the
Church's threshold, be he prince, be he even
the crowned head. Either depose me from this
station, or if I am to remain, expose me not
to danger. I cannot bear to ascend this
throne, without effecting Some great
reformation. For if this be impossible, it is
better to stand below. Nothing more wretched
than a ruler who does his people no good. Do
exert yourselves, and attend to this, I
entreat you; and let us strive, and of a surety
more will come of it. Fast, entreat God (and
we will do the same with you) that this
pernicious habit may be eradicated. It is no
great matter, to become teachers to the world;
no small honor to have it said everywhere, that
really in this city there is not a man that
swears. If this come to pass, you will receive
the reward not only of your own good works;
indeed what I am to you, this you will become
to the world. Assuredly others also will
emulate you; assuredly you will be a candle set
upon a candlestick.
And is this, you will say, the whole matter?
No, this is not all, but this is a beginning
of other virtues. He who swears not, will
certainly attain unto piety in other respects,
whether he will or not, by dint of self-respect
and awe. But you will urge that most men do not
keep to it, but fall away. Well, better one
man that doeth the will of the Lord, than ten
thousand transgressors. In fact, hereby is
everything subverted, everything turned upside
down, I mean, because after the fashion of the
Theatre we desire numbers not a select number.
For what indeed will a multitude be able to
profit? Would you learn that it is the saints,
not the numbers, which make the multitude?
Lead out to war ten hundred thousand men, and
one saint, and let us see who achieves the
most? Joshua the son of Nun went out to war,
and alone achieved all; the rest were of no
use. Wouldest thou see, beloved, that the
great multitude, when it does not the will of
God, is no better than a thing of naught? I
wish indeed, and desire, and with pleasure
would be torn in pieces, to adorn the Church
with a multitude, yea, but a select multitude;
yet if this be impossible, that the few should
be select, is my desire. Do you not see, that
it is better to possess one precious stone, than
ten thousand farthing pieces? Do you not see
that it is better to have the eye sound, than to
be loaded with flesh, and yet deprived of
sight? Do you not see that it is better to have
one healthy sheep, than ten thousand with the
murrain; that fine children, though few, are
better than many children diseased withal; that
in the Kingdom there will be few, but in hell
many? What have I to do with a multitude?
what profit therein? None. Rather they are a
plague to the rest. It is as if one who had the
option of ten healthy persons of ten thousand
sick folks, should take to himself the latter in
addition to the ten. The many who do nothing
well, will avail us only for punishment
hereafter, and disgrace for the time being.
For no one will urge it as a point in our favor
that we are many; we shall be blamed for being
unprofitable. In fact, this is what men always
tell us, when we say, We are many; "aye,
but bad," they answer.
Behold again: I give warning, and proclaim
with a loud voice, let no one think it a
laughing matter: I will exclude and prohibit
the disobedient; and as long as I sit on this
throne, I will give up not one of its rights.
If any one depose me from it, then I am no
longer responsible; as long as I am
responsible, I cannot disregard them; on
account not of my own punishment, but of your
salvation. For I do exceedingly long for your
salvation. To advance it, I endure pain and
vexation. But yield your obedience, that both
here and hereafter you may receive a plentiful
reward, and that we may in common reap eternal
blessings; through the grace and mercy of the
only-begotten Son of God; to Whom with the
Father and the Holy Ghost be glory, power,
and honor, now and ever, world without end.
Amen.
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