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ACTS III. 12.
"And when Peter saw it, he answered unto the
people, Ye men of Israel, why marvel ye at
this, or why look ye so earnestly on us, as
though by our own power or holiness we have made
this man to walk?"
THERE is greater freedom of speech in this
harangue, than in the former. Not that he was
afraid on the former occasion, but the persons
whom he addressed there, being jesters and
scoffers, would not have borne it. Hence in
the beginning of that address he also bespeaks
their attention by his preamble; "Be this
known unto you, and hearken to my words."
(ch. ii. 14.) But here there is no need
of this management. (kataskeuhs.) For his
hearers were not in a state of indifference.
The miracle had aroused them all; they were
even full of fear and amazement. Wherefore also
there was no need of beginning at that point,
but rather with a different topic; by which, in
fact, he powerfully conciliated them, namely,
by rejecting the glory which was to be had from
them. For nothing is so advantageous, and so
likely to pacify the hearers, as to say nothing
about one's self of an honorable nature, but,
on the contrary, to obviate all surmise of
wishing to do so. And, in truth, much more
did they increase their glory by despising
glory, and showing that what had just taken
place was no human act, but a Divine work; and
that it was their part to join with the beholders
in admiration, rather than to receive it from
them. Do you see how clear of all ambition he
is, and how he repels the honor paid to him?
In the same manner also did the ancient
fathers; for instance, Daniel said, "Not
for any wisdom that is in me." (Dan. ii.
30.) And again Joseph, "Do not
interpretations belong to God?" (Gen. xi.
8.) And David, "When the lion and the
bear came, in the name of the Lord I rent them
with my hands." (1 Sam. xvii. 34.)
And so likewise here the Apostles, "Why look
ye so earnestly on us, as though by our own
power or holiness we had made this man to
walk?" (v. 13.) Nay, not even this;
for not by our own merit did we draw down the
Divine influence. "The God of Abraham, and
of Isaac, and of Jacob, the God of our
fathers." See how assiduously he thrusts
himself (eiswqei) upon the fathers of old,
lest he should appear to be introducing a new
doctrine. In the former address he appealed to
the patriarch David, here he appeals to
Abraham and the rest. "Hath glorified His
Servant Jesus." Again a lowly expression,
like as in the opening address.
But at this point he proceeds to enlarge upon
the outrage, and exalts the heinousness of the
deed, no longer, as before, throwing a veil
over it. This he does, wishing to work upon
them more powerfully. For the more he proved
them accountable, the better his purpose were
effected. "Hath glorified," he says, 'His
Servant Jesus, Whom ye delivered up, and
denied Him in the presence of Pilate, when he
was determined to let him go." The charge is
twofold: Pilate was desirous to let Him go;
you would not, when he was willing. "But ye
denied the Holy One and the Just, and desired
a murderer to be granted unto you; and killed
the Prince (or Author) of Life: Whom God
hath raised from the dead; whereof we are
witnesses." (v. 14, 15.) Ye desired a
robber instead of Him. He shows the great
aggravation of the act. As he has them under
his hand, he now strikes hard. "The Prince
of Life," he says. In these words he
establishes the doctrine of the Resurrection.
"Whom God hath raised from the dead." (ch.
ii. 56.) "Whence doth this appear?" He
no longer refers to the Prophets, but to
himself, inasmuch as now he has a right to be
believed. Before, when he affirmed that He
was risen, he adduced the testimony of David;
now, having said it, he alleges the College of
Apostles. "Whereof we are witnesses, he
says.
"And His name, through faith in His name,
hath made this man strong, whom ye see and
know: yea, the faith which is by Him hath
given him this perfect soundness in the presence
of you all." Seeking to declare the matter
(zhtpn to pragma eipein), he straightway
brings forward the sign: "In the presence,"
he says, "of you all." As he hid borne hard
upon them, and had shown that He Whom they
crucified had risen, again he relaxes, by
giving them the power of repentance; "And
now, brethren, I wot that through ignorance ye
did it, as did also your rulers." (v.
17.) This is one ground of excuse. The
second is of a different kind. As Joseph
speaks to his brethren, "God did send me
before you (Gen. xlv. 5); what in the
former speech he had briefly said, in the
words, "Him, being delivered by the
determinate counsel and foreknowledge of God,
ye have taken,"--this he here enlarges upon:
"But what God before had showed by the mouth
of all His Prophets, that His Christ should
suffer, He hath so fulfilled." (v. 18.)
At the same time showing, that it was not of
their doing, if this be proved, that it took
place after God's counsel. He alludes to
those words with which they had reviled Him on
the Cross, namely "Let Him deliver Him, if
He will have Him; for He said, I am the
Son of God. If He trust in God, let Him
now come down from the cross." (Matt.
xxvii. 42, 43.) O foolish men, were
these idle words? It must needs so come to
pass, and the prophets bear witness thereunto.
Therefore if He descended not, it it was for
no weakness of His own that He did not come
down, but for very power. And Peter puts this
by way of apology for the Jews, hoping that
they may also close with what he says. "He
hath so fulfilled," he says. Do you see now
how he refers everything to that source?
"Repent ye therefore," he says, "and be
converted." He does not add, "from your
sins;" but, "that your sins, may be blotted
out," means the same thing. And then he adds
the gain: "So shall the times of refreshing
come from the presence of the Lord." (v.
19.) This betokens them in a sad state,
brought low by many wars. For it is to the case
of one on fire, and craving comfort, that the
expression applies. And see now how he
advances. In his first sermon, he but slightly
hinted at the resurrection, and Christ's
sitting in heaven; but here he also speaks of
His visible advent. "And He shall send
Jesus the Christ ordained (for you), "Whom
the heaven must (i.e. must of necessity)
receive, until the times of the restitution of
all things." The reason why He does not now
come is clear. "Which God hath spoken," he
continues, "by the mouths of His holy prophets
since the world began. For Moses truly said
unto the fathers, A Prophet shall the Lord
your God raise up unto you of your brethren,
like unto me; him shall ye hear in all things
whatsoever he shall say unto you." Before, he
had spoken of David, here he speaks of Moses.
"Of all things," he says, "which He hath
spoken." But he does not say, "which
Christ," but, "which God hath spoken by the
mouth of all His holy prophets since the world
began." (v. 20, 21.) Then he betakes
him to the ground of credibility, saying, "A
Prophet shall the Lord your God raise up unto
you of your brethren, like unto me; Him shall
ye hear in all things." And then the greatness
of the punishment: "And it shall come to
pass, that every soul which will not hear that
Prophet, shall be destroyed from among the
people. Yea, and all the prophets, from
Samuel and those that follow, after, as many
as have spoken have likewise foretold of these
days." (v. 23, 24.) He has done well
to set the distinction here. For whenever he
says anything great, he appeals to them of old.
And he found a text which contained both
truths; just as in the other discourse he said,
"Until He put His foes under His feet."
(ch. ii. 35.) The remarkable circumstance
is, that the two things stand together; that
is, subjection and disobedience, and the
punishment. "Like unto me," he says. Then
why are ye alarmed? "Ye are the children of
the prophets" (v. 25): so that to you they
spake, and for your sakes have all these things
come to pass. For as they deemed that through
their outrage they had become alienated (and
indeed there is no parity of reason, that He
Who now is crucified, should now cherish them
as His own), he proves to them that both the
one and the other are in accordance with
prophecy. "Ye are the children," he says,
"of the Prophets, and of the covenant which
God made with our fathers, saying unto
Abraham, 'And in thy seed shall all the
kindreds of the earth be blessed.' Unto you
first," he continues, "God having raised up
His Son (ton IIaida) sent Him." "To
others indeed also, but to you first who
crucified Him." "To bless you," he adds,
"in turning away every one of you from his
iniquities." (v. 26.)
Now let us consider again more minutely what has
been read out. (Recapitulation.) In the
first place, he establishes the point that the
miracle was performed by them; saying, "Why
marvel ye?" And he will not let the assertion
be disbelieved: and to give it more weight, he
anticipates their judgment. "Why look ye,"
he says, "so earnestly on us, as though by our
own power or holiness we had made this man to
walk?" (v. 12.) If this troubles and
confounds you, learn Who was the Doer, and be
not amazed. And observe how on all occasions
when he refers to God, and says that all things
are from Him, then he fearlessly chides them:
as above where he said, "A man approved of
God among you." (ch. ii. 22.) And on
all occasions he reminds them of the outrage they
had committed, in order that the fact of the
Resurrection may be established. But here he
also subjoins something else; for he no more
says, "of Nazareth," but what? "The God
of our fathers hath glorified His Servant
Jesus." (v. 13.) Observe also the
modesty. He reproached them not, neither did
he say at once, "Believe then now: behold, a
man that has been forty years lame, has been
raised up through the name of Jesus Christ."
This he did not say, for it would have excited
opposition. On the contrary, he begins by
commending them for admiring the deed, and again
calls them after their ancestor: "Ye men of
Israel." Moreover, he does not say, It was
Jesus that healed him: but, "The God of our
fathers hath glorified," etc. But then, lest
they should say, How can this stand to
reason--that God should glorify the
transgressor? therefore he reminds them of the
judgment before Pilate, showing that, would
they but consider, He was no transgressor;
else Pilate had not wished to release Him.
And he does not say, "when Pilate was
desirous," but, "was determined to let Him
go." "But ye denied the Holy One," etc.
(v. 13, 14.) Him who had killed
others, ye asked to be released; Him Who
quickeneth them that are killed, ye did not wish
to have! And that they might not ask again,
How should it be that God now glorifies Him,
when before He gave no assistance? he brings
forward the prophets, testifying that so it
behooved to be. "But those things which God
before had showed," etc., (infra v.
18.) Then, lest they should suppose that
God's dispensation was their own apology,
first he reproves them. Moreover, that the
denying Him "to Pilate's face," was no
ordinary thing; seeing that he wished to release
Him. And that ye cannot deny this, the man
who was asked in preference to Him is witness
against you. This also is part of a deep
dispensation. Here it shows their shamelessness
and effrontery; that a Gentile, one who saw
Him for the first time, should have discharged
Him, though he had heard nothing striking;
while they who had been brought up among His
miracles, have done the very opposite! For,
as be has said, "When he (Pilate) had
determined to let Him go," that it may not be
imagined that he did this of favor, we read,
"And he said, It is a custom with you to
release one prisoner: will ye therefore that [
release unto you this man? (Matt. xxvii.
15.) "But ye denied the Holy One and the
Just." (Mark xv. 6.) He does not say,
"Ye delivered up;" but everywhere, "Ye
denied." For, said they, "We have no king
but Caesar." (John xix. 15.) And he
does not say only, Ye did not beg off the
innocent, and," Ye denied" Him but, "Ye
slew" Him. While they were hardened, he
refrained from such language; but when their
minds are most moved, then he strikes home, now
that they are in a condition to feel it. For
just as when men are drunk we say nothing to
them, but when they are sober, and are
recovered from their intoxication then we chide
them; thus did Peter: when they were able to
understand his words, then he also sharpened his
tongue, alleging against them many charges;
that, Whom God had glorified, they had
delivered up; Whom Pilate would have acquitted
they denied to his face; that they preferred the
robber before Him.
Observe again how he speaks covertly concerning
Christ's power, showing that He raised
Himself: just as in his first discourse he had
said, "Because it was not possible that He
should be holden of it" (ch. ii. 24), so
here he says, "And killed the Prince of
Life." (v. 15.) It follows that the
Life He had was not from another. The prince
(or author) of evil would be he that first
brought forth evil; the prince or author of
murder, he who first originated murder; so also
the Prince (or Author) of Life must be He
Who has Life from Himself. "Whom God
raised up," he continues: and now that he has
uttered this, he adds, "And his name, upon
faith in his name, hath made this man strong,
whom ye see and know; yea, the faith which is
by Him hath given Him this perfect soundness.
[The faith which is by Him h di autou
pistis.] And yet it was h eit autou pistis,
"the faith which is in Him" (as its object)
that did all. For the Apostles did not say,
"By the name," but, "In the name," and
it was in Him (eit autou) that the man
believed.
But they did not yet make bold to use the
expression, "The faith which is in Him."
For, that the phrase "By Him" should not be
too low, observe that after saying, "Upon the
faith of His name," he adds, "His name hath
made him strong," and then it is that he says,
"Yea, the faith which is by Him hath given
him this perfect soundness." Observe how he
implies, that in the kai ekeino former
expression also "Whom God raised up," he did
but condescend to their low attainments. For
that Person needed not Another's help for His
rising again, Whose Name raised up a lame
man, being all one as dead. Mark how on all
occasions he adduces their own testimony. Thus
above, he said, "As ye yourselves also
know;" and, "In the midst of you :" and
here again, "Whom ye see and know: in the
presence of you all." (ch. ii. 22.) And
yet that it was, " In His name," they knew
not: but they did know that the man was lame,
that he stands there whole. They that had
wrought the deed themselves confessed, that it
was not by their own power, but by that of
Christ. And had this assertion been
unfounded, had they not been truly persuaded
themselves that Christ had risen again, they
would not have sought to establish the honor of a
dead man instead of their own, especially while
the eyes of the multitude were upon them.
Then, when their minds were alarmed,
immediately he encourages them, by the
appellation of Brethren, "And now,
brethren, I wot, etc." For in the former
discourse he foretold nothing, but only says
concerning Christ, "Therefore let all the
house of Israel know assuredly :" here he adds
an admonition. There he waited till the people
spoke: here, he knew how much they had already
effected, and that the present assembly was
better disposed toward them. "That through
ignorance ye did it." And yet the
circumstances mentioned above were not to be put
to the score of ignorance. To choose the
robber, to reject Him Who had been adjudged to
be acquitted, to desire even to destroy
Him--how should this be referred to
ignorance? Nevertheless, he gives them liberty
to deny it, and to change their mind about what
had happened. "Now this indeed, that you put
to death the innocent, ye knew: but that you
were killing "the Prince of Life," this,
belike, ye did not know." And he exculpated
not them alone, but also the chief contrivers of
the evil, "ye and your rulers :" for
doubtless it would have roused their opposition,
had he gone off into accusation. For the
evil-doer, when you accuse him of some
wickedness that he has done, in his endeavor to
exonerate himself, grows more vehement. And he
no longer says, "Ye crucified," "Ye
killed," but, "Ye did it;" leading them to
seek for pardon. If those rulers did it through
ignorance, much more did these present. "But
these things which God before had showed,"
etc. (v. 18.) But it is remarkable, that
both in the first and in the second discourse,
speaking to the same effect, that is, in the
former, "By the determinate counsel and
foreknowledge of God;" and in this, "God
before had showed that Christ should suffer;"
in neither does he adduce any particular text in
proof. The fact is, that each one of such
passages is accompanied with many accusations,
and with mention of the punishment in store for
them;" I will deliver up," says one, "the
wicked in requital for His grave, and the rich
in return for His death." (Is. liii.
9.) And again, * * * "Those things,"
he says, "which God before had showed by the
mouth of all His prophets, that Christ should
suffer, He hath so fulfilled." It shows the
greatness of that "counsel," in that all spoke
of it, and not one only. It does not follow,
because the event was through ignorance, that it
took place irrespectively of God's ordinance.
See how great is the Wisdom of God, when it
uses the wickedness of others to bring about that
which must be. "He hath fulfilled," he
says: that they may not imagine that anything at
all is wanting; for whatsoever Christ must
needs suffer, has been fulfilled. But do not
think, that, because the Prophets said this,
and because ye did it through ignorance, this
sufficeth to your exculpation. However, he
does not express himself thus, but in milder
terms says, "Repent ye therefore." (v.
19.) "Why? For either it was through
ignorance, or by the dispensation of God."
"That your sins may be blotted out." I do
not mean the crimes committed at the
Crucifixion; perhaps they were through
ignorance; but so that your other sins may be
blotted out: this only. "So shall the times
of refreshing come unto you." Here he speaks
of the Resurrection, obscurely. For those are
indeed times of refreshing, which Paul also
looked for, when he said, "We that are in
this tabernacle do groan, being burthened."
(2 Cor. v. 4.) Then to prove that
Christ is the cause of the days of refreshing,
he says, "And He shall send Jesus Christ,
which before was for you ordained." (v.
20.) He said not, "That your sin may be
blotter out," but, "your sins;" for he
hints at that sin also.
"He shall send." And whence? "Whom the
heaven must receive." (v. 21.) Still
["must"] "receive?" And why not simply,
Whom the heaven hath received? This, as if
discoursing of old times: so, he says, it is
divinely ordered, so it is settled: not a word
yet of His eternal subsistence.--" For
Moses indeed said unto the fathers, A Prophet
shall the Lord raise up for you:" "Him shall
ye hear in all things that He shall speak unto
you:" and having said, "All things which
God hath spoken by the mouth of all His holy
Prophets," (v. 22) now indeed he brings
in Christ Himself. For, if He predicted
many things and it is necessary to hear Him,
one would not be wrong in saying that the
Prophets have spoken these things. But,
besides, he wishes to show that the Prophets
did predict the same things. And, if any one
will look closely into the matter, he will find
these things spoken in the Old Testament,
obscurely indeed, but nevertheless spoken.
"Who was purposely designed," says he: in
Whom there is nothing novel. Here he also
alarms them, by the thought that much remains to
be fulfilled. But if so, how says he, "Hath
fulfilled?" (v. 18.) The things which it
was necessary "that Christ should suffer,"
are fulfilled: the things which must come to
pass, not yet. "A prophet shall the Lord
God raise up for you from among your brethren,
like unto me." This would most conciliate
them. Do you observe the sprinkling of low
matters and high, side by side,--that He
Who was to go up into the heavens should be like
unto Moses? And yet it was a great thing too.
For in fact He was not simply like unto
Moses, if so be that "every soul which will
not hear shall be destroyed." And one might
mention numberless other things which show that
He was not like unto Moses; so that it is a
mighty text that he has handled. "God shall
raise Him up unto you," says Moses, "from
among your brethren," etc.: consequently
Moses himself threatens those that should not
hear. "Yea, and all the prophets," etc.:
all this is calculated to attract"Yea, and all
the prophets," says the Apostle. "from
Samuel." He refrains from enumerating them
singly, not to make his discourse too long; but
having alleged that decisive testimony of
Moses, he passes by the rest. "Ye," he
says, "are the children of the Prophets, and
of the covenant which God made." (v. 25)
"Children of the covenant;" that is, heirs.
For test they should think that they received
this offer from the favor of Peter, he shows,
that of old it was due to them, in order that
they may the rather believe that such also is the
will of God. "Unto you first," he
continues, '"God having raised up His Son
Jesus, sent Him. (v. 26.) He does not
say simply, "Unto you He sent His Son,"
but also, after the resurrection, and when He
had been crucified. For that they may not
suppose that he himself granted them this favor,
and not the Father, he says, "To bless
you." For if He is your Brother, and
blesses you, the affair is a promise. "Unto
you first." That is, so far are you from
having no share in these blessings, that He
would have you become moreover promoters and
authors of them to others. For you are not to
feel like castaways. "Having raised up":
again, the Resurrection. "In turning
away," he says, "every one of you from his
iniquities." In this way He blesses you: not
in a general way. And what kind of blessing is
this? A great one. For of course not the
turning a man away from his iniquities is itself
sufficient to remit them also. And if it is not
sufficient to remit, how should it be to confer
a blessing? For it is not to be supposed that
the transgressor becomes forthwith also blessed;
he is simply released from his sins. But this,
"Like unto me," would no wise apply. "Hear
ye Him," he says; and not this alone, but he
adds, "And it shall come to pass, that every
soul, which will not hear that Prophet, shall
be destroyed from among the people." When he
has shown them that they had sinned, and has
imparted forgiveness to them, and promised good
things, then indeed, then he says, "Moses
also says the same thing." What sort of
connection is this: "Until the times of the
restitution;" and then to introduce Moses,
saying, that all that Christ said shall come to
pass? Then also, on the other hand, he says,
as matter of encomium (so that for this reason
also ye ought to obey): "Ye are the children
of the prophets and of the covenant:" i.e.
heirs. Then why do you stand affected towards
that which is your own, as if it were
another's? True, you have done deeds worthy
of condemnation; still you may yet obtain
pardon.
Having said this, with reason he is now able to
say, "Unto you God sent his Son Jesus to
bless you." He says not, To save you, but
what is greater; that the crucified Jesus
blessed His crucifiers.
Let us then also imitate Him. Let us cast out
that spirit of murder and enmity. It is not
enough not to retaliate (for even in the Old
Dispensation this was exemplified); but let us
do all as we would for bosom-friends, as we
would for ourselves so for those who have injured
us. We are followers of Him, we are His
disciples, who after being crucified, sets
everything in action in behalf of his murderers,
and sends out His Apostles to this end. And
yet we have often suffered justly; but those
acted not only unjustly, but impiously; for He
was their Benefactor, He had done no evil,
and they crucified Him. And for what reason?
For the sake of their reputation. But He
Himself made them objects of reverence. "The
scribes and the pharisees sit in Moses' seat;
all therefore whatsoever they bid you observe,
that do ye, but after their works do ye not."
(Matt. xxiii. 2.) And again in another
place, "Go thy way, show thyself to the
priest." (ib. viii. 4.) Besides, when
He might have destroyed them, He saves them.
Let us then imitate Him, and let no one be an
enemy, no one a foe, except to the devil.
Not a little does the habit of not swearing
contribute to this end: I mean to the not
giving way to wrath: and by not giving way to
wrath, we shall not have an enemy either. Lop
off the oaths of a man, and you have clipt the
wings of his anger, you have smothered all his
passion. Swearing, it is said, is as the wind
to wrath. Lower the sails; no need of sails,
when there is no wind. If then we do not
clamor, and do not swear, we have cut the
sinews of passion. And if you doubt this, just
put it to experiment. Impose it as a law upon
the passionate man that he shall never swear,
and you will have no necessity of preaching
moderation to hint. So the whole business is
finished. For even though you do not forswear
yourselves [yet], by swearing at all, do you
not know in what absurd consequences you involve
yourselves--binding yourselves to an absolute
necessity and as with a cord, and putting
yourselves to all manner of shifts, as men
studying how to rescue their soul from an evil
which there is no escaping, or, failing of
that, obliged [by that self-imposed
necessity] to spend your life thenceforth in
vexation, in quarrels, and to curse your
wrath? But all is in vain, and to no purpose.
Threaten, be peremptory (diorisai), do all,
whatever it be, without swearing;: it is in
your power to reverse analusai) both what you
have said and what you have done if you have the
mind. Thus on the present day I must needs
speak more gently to you. For since ye have
heard me, and the greater part of the
reformation is achieved by you, now then let us
see for what purpose the taking of oaths was
introduced, and why allowed to be. In relating
to you their first origin, and when they were
conceived, and how, and by whom we shall give
you this account in requital for your obedience.
For it is fit that he who has made his practice
right, should be taught the philosophy of the
matter, but he who is not yet doing the right,
is not worthy to be told the history.
They made many covenants in Abraham's time,
and slew victims, and offered sacrifices, and
as yet oaths were not. Whence then did they
come in? When evil increased, when all was
confusion, upside down, when men had turned
aside to idolatry: then it was, then, when men
appeared no longer worthy to be believed, that
they called God as witness, as if thereby
giving an adequate surety for what they said.
Such in fact is the Oath: it is a security
where men's principles cannot be trusted. So
that in the indictment of the swearer the first
charge is this,--that he is not to be trusted
without a surety, and a great surety too: for
such is the exceeding faithlessness, that they
ask not man as surety, but will needs have
God! Secondly, the same charge lies against
him who receives the oath: that, in a question
of compact, he must drag in God for warranty,
and refuse to be satisfied unless he get Him.
O the excessive stupidity, the insolence of
such conduct! Thou, a worm, earth and dust,
and ashes, and vapor, to drag in thy Lord as
the, surety, and to compel the other to drag
Him in likewise! Tell me, if your servants
were disputing with each other, and exchanging
assurances with each other, and the
fellow-servant should declare that for his part
he would not be satisfied till he had their
common master given him for surety, would he not
have stripes given him without number, and be
made to know that the master is for other
purposes, and not to be put to any such use as
this? Why do I speak of a fellow-servant?
For should he choose any respectable person,
would not that person consider it an affront?
But I do not wish to do this, say you.
Well: then do not compel the other to do so
either: since where men only are in question,
this is done--if your party says, "I give
such an one as my surety," you do not allow
him. "What then," say you, "am I to lose
what I have given?" I am not speaking of
this; but that you allow him to insult God.
For which reason greater shall be the inevitable
punishment to him who forces the oath upon
another, than to him who takes it: the same
holds with regard to him who gives an oath when
no one asks him. And what makes it worse, is,
that every one is ready to swear, for one
farthing, for some petty item, for his own
injustice. All this may be said, when there is
no perjury; but if perjury follow in the train,
both he that imposes and he that takes the oath
have turned everything upside down. "But there
are some things," you will say, "which are
unknown." Well take these into account, and
do nothing negligently; but, if you do act
negligently, take the loss to yourself as your
punishment. It is better to be the loser thus,
than in a very different way. For tell
me--you force a man to take an oath, with what
expectation? That he will forswear himself?
But this is utter insanity; and the judgment
will fall upon your own head; better you should
lose your money, than he be lost. Why act thus
to your own detriment, and to the insulting of
God? This is the spirit of a wild beast, and
of an impious man. But you do this in the
expectation that he will not forswear himself?
Then trust him without the oath. "Nay, there
are many," you reply, "who in the absence of
an oath would presume to defraud; but, once the
oath taken, would refrain." You deceive
yourself, man. A man having once learnt to
steal, and to wrong his neighbor, will presume
full oft to trample upon his oath; if on the
contrary he shrinks from swearing, he will much
more shrink from injustice. "But he is
influenced against his will." Well then, he
deserves pardon.
But why am I speaking of this kind of oaths,
while I pass over those in the market-place?
For as regards these last, you can urge none of
these pleas. For ten farthings you there have
swearing and forswearing. In fact, because the
thunderbolt does not actually fall from heaven,
because all things are not overthrown, you stand
holding God in your bonds: to get a few
vegetables, a pair of shoes, for a little
matter of money, calling Him to witness. What
is the meaning of this? Do not let us imagine,
that because we are not punished, therefore we
do not sin; this comes of God's mercy; not of
our merit. Let your oath be an imprecation upon
your own child, upon your own self: say,
"Else let the hangman lash my ribs." But you
dare not. Is God less valuable than thy ribs?
is He less precious than thy pate? Say "Else
let me be struck blind." But no. Christ so
spares us, that He will not let us swear even
by our own head; and yet we so little spare the
honor of God, that on all occasions we must
drag Him in! Ye know not what God is, and
with what sort of lips he behooves to be
invoked. Why, when we speak of any man of
eminent worth, we say, "First wash your
mouth, and then make mention of him:" and
yet, that precious Name which is above every
name, the Name which is marvellous in all the
earth, the Name which devils hear and tremble,
we haul about as we list! Oh! the force of
habit! thereby has that Name become cheap. No
doubt, if you impose on any one the necessity of
coming into the sacred edifice to take his oath
there, you feel that you have made the oath an
awful one. And yet how is it that it seems
awful in this way, but because we have been in
the habit of using that at random, but not
this? For ought not a shudder of awe to be felt
when God is but named? But now, whereas among
the Jews His Name was held to be so reverend,
that it was written upon plates, and none was
allowed to wear the characters except the
high-priest alone: we bandy about His Name
like any ordinary word. If simply to name God
was not allowed to all; to call Him to
witness, what audacity is it! nay, what
madness! For if need were (rather than
this)to fling away all that you have, ought you
not readily to part with all? Behold, I
solemnly declare and testify; reform these oaths
of the forum, these superfluous oaths, and
bring to me all those who wish to take them.
Behold, in the presence of this assembly, I
charge those who are set apart for the tending of
the Houses of Prayer, I exhort and issue this
order to them, that no person be allowed to take
such oaths at his own discretion: or rather,
that none be allowed to swear in any other way,
but that the person be brought to me, whosoever
he be, since even for these matters less will
not serve but they must needs come before us,
just as if one had to do with little children.
May there be no occasion! It is a shame in
some things still to need to be taught. Do you
dare to touch the Holy Table, being a person
unbaptized? No, but what is still worse, you
the baptized dare to lay your hand upon the Holy
Table, which not even all ordained persons are
allowed to touch, and so to take your oath.
Now you would not go and lay your hand upon the
head of your child? and yet do you touch the
Table, and not shudder, not feel afraid?
Bring these men to me; I will judge, and send
them away rejoicing, both the one and the
other. Do what you choose; I lay it down as a
law that there be no swearing at all. What hope
of salvation, while we thus make all to have
been done in vain? Is this the end of your
bills, and your bonds, that you should
sacrifice your own soul? What gain do you get
so great as the loss? Has he forsworn himself?
You have undone both him and yourself. But has
he not? even so still you have undone (both),
by forcing him to transgress the commandment.
Let us cast out this disease from the soul: at
any rate let us drive it out of the forum, out
of our shops, out of our other work-places;
our profits will but be the greater. Do not
imagine that the success of your worldly plans is
to be ensured by transgressions of the Divine
laws. "But he refuses to trust me," say
you; and in fact I have sometimes heard this
said by some: "Unless I swear oaths without
number, the man will not trust me."
Yes, and for this you may thank yourself,
because you are so off-hand with your oaths.
For were it not so, but on the contrary were it
clear to all men that you do not swear, take my
word for it, you would be more readily believed
upon your mere nod, than those are who swallow
oaths by thousands. For look now: which do you
more readily believe? me who do not swear, or
those that do swear? "Yes," say you, "but
then you are ruler and bishop." Then suppose
I prove to you that it is not only for that
reason? Answer me with truth, I beseech you;
were I in the habit of perpetually swearing,
would my office stand me in that stead? Not a
whir. Do you see that it is not for this
reason?
And what do you gain at all? Answer me that.
Paul endured hunger; do you then also choose to
hunger rather than to transgress one of the
commandments of God. Why are you so
unbelieving? Here are you, ready to do and
suffer all things for the sake of not swearing:
and shall not He reward you? Shall He, Who
sustains day by day both takers and breakers of
oaths, give you over to hunger, when you have
obeyed Him? Let all men see, that of those
who assemble in this Church not one is a
swearer. By this also let us become manifest,
and not by our creed alone; let us have this
mark also to distinguish us both from the
Gentiles and from all men. Let us receive it
as a seal from heaven, that we may everywhere be
seen to be the King's own flock. By our mouth
and tongue let us be known, in the first place,
just as the barbarians are by theirs: even as
those who speak Greek are distinguished from
barbarians, so let us be known. Answer me:
the birds which are said to be parrots, how are
they known to be parrots? is it not by speaking
like men? Let us then be known by speaking like
the Apostles; by speaking like the Angels.
If any one bid you swear tell him, "Christ
has spoken, and I do not swear." This is
enough to make a way for all virtue to come in.
It is a gate to religion, a high road leading
to the philosophy of piety; a kind of
training-school. These things let us observe,
that we may obtain also the future blessings,
through the grace and mercy of our Lord Jesus
Christ, to Whom with the Father and the Holy
Ghost together be glory, power and honor, now
and ever, world without end. Amen.
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