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for all lessons of Christian virtue.

HOMIL. first, all must see. If you doubt it, satisfy yourself in this XIII. way. Fetch hither from the market-place any of the poor wretches there: let him be a cripple, lame, maimed: and then produce some other person, comely of aspect, strong in body, full of life and vigour in every part, overflowing with riches: let him be of illustrious birth, and possessed of great power. Then let us bring both these into the school of philosophy: which of them, I ask, is more likely to receive the things taught? The first precept, at the outset, "Be lowly and moderate:" (for this is Christ's command:) which will be Matt.5, most able to fulfil it, this one or the other? Blessed are they that mourn: which will most receive this saying? "Blessed are the lowly:" which will most listen to this?

4.

10.

ib. 8. 6. Blessed are the pure in heart. Blessed are they which do hunger and thirst after righteousness. Blessed are they which are persecuted for righteousness' sake. Which will with ease receive these sayings? And, if you will, let us apply to all of them these rules, and see how they will fit. Is not the one inflamed and swollen all over, while the other is ever lowly-minded and subdued in his whole bearing? It is quite plain. Yes, and there is a saying to that effect among those that are without: (I was) a slave, Epictetus by name, a cripple in body, for poverty a very Irus, and a friend of the Immortals." For how, I would ask, can it be otherwise, but that the soul of the rich must teem with evils; folly, vainglory, numberless lusts, anger and passion, covetousness, iniquity, and what not? So that even for

δεία

1 ἐπιτη- philosophy, the former is more1 congenially disposed than the latter. By all means seek to ascertain which is the more pleasant: for this I see is the point everywhere discussed, whether such an one has the more enjoyable way of life. And yet even as regards this, we need not be in doubt: for

δειος

to be near to health, is also to have much enjoyment. But

2 ἐπιτή· whether of the two, I would ask, is best disposed to the matter now in hand, that which we will needs carry into accomplishment-our law, I mean the poor man or the rich? Whether

P The Epigram is preserved in the
Palatine Anthology, 7. 676.

Δοῦλος Ἐπίκτητος γενόμην, καὶ σώ-
ματι πηρὸς,

καὶ πενίαν Ἶρος, καὶ φίλος ἀθανάτοις. But our Mss. except E., for Ipos have ἱερὸς, ' sacred.'

Oaths, Satan's snare for the soul:

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V.

of them will be apt to swear? The man who has children Acts to be provoked with, the man who has his covenants with 17-33. innumerable parties, or the man who is concerned to apply for just a loaf of bread or a garment? This man has not even need of oaths, should he wish, but always lives free from cares of business: nay, more, it is often seen that he who is disciplined to swear not at all, will also despise riches; and one shall see in his whole behaviour his ways all branching off from this one good habit, and leading to meekness, to contempt of riches, to piety, to subduedness of soul, to compunction of heart. Then let us not be indolent, my beloved, but let us again shew great earnestness: they who have succeeded, that they may keep the success achieved, that they be not easily caught by the receding wave, nor the refluent tide carry them back again: [they too who are vet behindhand, that they may be raised up again, and strive to make up that which is wanting. And meanwhile let those who have succeeded, help those who have not been able to do the same :) and by reaching out their hands, as they would to men struggling in the deep water, receive them into the haven of 'no-swearing. For it is indeed a1 ἀνωμοhaven of safety, to swear not at all: whatever storms burst σίας. upon us, to be in no danger of sinking there: be it anger, be it insult, be it passion, be it what it may, the soul is stayed securely; yea, though one have vented some chance Supra, word or other that ought not, and had been better not, to be §. 5. ad spoken, yet he has laid himself under no necessity, no law. Pop. See what Herod did for his oath's sake: he cut off the head §. 3. of the Fore-runner. But because of his oaths, it says, and Mark 6, because of them which sat at meat with him, he cut off the head of the Prophet. Think what the tribes had to suffer for their oath in the matter of the tribe of Benjamin: what Judges Saul had to suffer for his oath. For Saul indeed perjured. himself, but Herod did what was even worse than perjury, 14, 24. he committed murder. Joshua again-you know how it

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its cords, entanglements of the world.

HOMIL. fared with him, for his oath in the matter of the Gibeonites.

XIII.

Joshua, For it is indeed a snare of Satan, this swearing. Let us ch. 9. burst the cords; let us bring ourselves into a condition in

HOMILY XIV.

ACTS v. 34.

Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded the men to be put forth a little

space.

THIS Gamaliel was Paul's teacher. And one may well wonder, how, being so right-minded in his judgment, and withal learned in the law, he did not yet believe. But it cannot be that he should have continued in unbelief to the end. Indeed it appears plainly from the words he here speaks. He commanded, it says, to put the men forth a little space: [and said unto them.] Observe how judiciously he frames his speech, and how he immediately at the very outset puts them in fear. And that he may not be suspected of taking their part, he addresses them as if he and they were of the same opinion, and does not use much vehemence, but as speaking to men intoxicated through passion, he thus expresses himself: Ye men of Israel, take v. 35. heed to yourselves what ye intend to do as touching these Do not, he would say, go to work rashly and in a hurry. For before these days rose up Theudas, boasting v. 36. himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to

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Gamaliel cannot have continued in unbelief.

HOMIL.nought. By examples he teaches them prudence; and, by XIV. way of encouragement, mentions last the man who seduced the greatest number. Now before he gives the examples, he says, Take heed to yourselves; but when he has cited them, v.37-39. then he declares his opinion, and says, Refrain from these men. For, says he, there rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men,

it will come to nought. But if it be of God, ye cannot over1 al. it throw them. Then what is there, he would say, to hinder you to be overthrown? For, says he, (take heed,) lest haply ye be found even to fight against God. He would dissuade them both by the consideration that the thing is impossible, and because it is not for their good. And he does not say by whom these people were destroyed, but that there they were scattered, and their confederacy fell away to nothing. For if, says he, it be of man, what needs any ado on your part? but if it be of God, for all your ado you will not be able to overcome it. The argument is unanswerable. And they were persuaded by him. How were they persuaded? So as not to slay them, but merely to scourge. For, it says, And when they had called the Apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. See after what great works they are scourged! And again their teaching became more extended: for they taught at home and in the temple, v.41.42. And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, ch. 6, 1. they ceased not to teach and preach Jesus Christ. And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Hellenists against the Hebrews, because their widows were neglected in the daily ministration. Not absolutely in those immediate days; for it is the custom of Scripture to speak of things uext about to