Miracles not needlessly wrought. 303 IX. ν. 42.43. the miracle, and for1 kindly support to others. And it ACTS was known throughout all Joppa; and many believed in 39-43. the Lord. And it came to pass, that he tarried many days 1 προin Joppa with one Simon a tanner. Mark the unassuming στασίαν. conduct, mark the moderation of Peter, how he does not make [3.] his abode with this lady, or some other person of distinction, but with a tanner: by all his acts leading men to humility, neither suffering the mean to be ashamed, nor the great to be elated! [Many days";] for they needed his instruction, who had believed through the miracles.-Let us look then again, at what has been said. Assayed, it says, to join himself to the disciples. He did Recapinot come up to them unabashed, but with a subdued ν. 26. manner.. "Disciples" they were all called at that time by reason of their great virtue, for there was the likeness of the disciples plainly to be seen. [But they were all afraid of him.] See how they feared the dangers, how the alarm was yet at its height in them. But Barnabas, etc.]-it seems v. 27. to me that Barnabas was of old a friend of his [and related, etc.]: observe how Paul says nothing of all this himself: nor would he have brought it forward to the others, had he not been compelled to do so. And he was with them, v.28.29. coming in and going out at Jerusalem, and speaking boldly in the name of the Lord Jesus. This gave them all confidence. [But they went about to slay him: which when v. 30. the brethren knew, etc.] Do you observe how both there (at Damascus), and here, the rest take care for him, and provide for him the means of departure, and that we nowhere find him thus far receiving (direct supernatural) aid from God? So the energy of his character is betokened. [Το Cæsarea, and sent him forth to Tarsus]: so that, I suppose, he did not continue his journey by land, but sailed the rest of it. And this (departure) is Providentially ordered, that he might preach there also: and so likewise were the plots tulation. ■ Edd. from E. ὃς καὶ διὰ τοῦτο ἔκρινε διελθεῖν, ἐπείδη τῆς αὐτοῦ διδασκαλίας ἐδέοντο οἱ πιστεύσαντες. "Who also for this reason judged it right to make this circuit, because those who had believed needed his instruction." • The modern text: "He calls by the name of disciples' even those who were not included in the company of the twelve (Apostles), because they were all called disciples, &c." XXI. 304 The Church's true peace is within. HOMIL. against him ordered by God's Providence, and his coming to Jerusalem, that the story about him might no longer be disbelieved. (For there he was) speaking boldly, it says, in the name of the Lord Jesus; and he spake and disputed against the Hellenists; and again, he was with them v. 31. coming in and going out. - Sop the Church throughout all Judæa and Galilee and Samaria had peace-i. e. it increased: and peace with itself, that peace which is peace indeed: for the war from without would have done them no harm-they being edified, and walking in the fear of the Lord, and abounded in the consolation of the Holy Ghost. And the Spirit consoled them both by the miracles and by the works, and independently of these, in the person of And Peter said unto him, Eneas, etc.) But before discourse, before 1 exhortations, he says to the lame man himself, Jesus Christ maketh thee whole. This word he believed in any wise, and was made whole. Observe how unassuming he is: for he said not, In the Name, but rather as a sign he narrates the v.32-34. each individual. [And it came to pass, etc. v.35.36. miracle itself, and speaks as its Evangelist. And having seen him, it says, all that dwelt in Lydda, and Saron, turned unto the Lord.-[Now there was at Joppa, etc.] Observe everywhere the signs taking place. But let us so believe them, as if we were now beholding them. It is not simply said, that Tabitha died, but that she died, having been in a state of weakness. And (yet) they did not call P Here the modern text has: "And the Churches had peace, being edified, and walking in the fear of the Lord: i. e. they increased, and (had peace), peace as it is in itself, the true peace, εἰρήνην αὐτὴν δήπου πρὸς ἑαυτὴν, τὴν ὄντως εἰρήνην." (The singular ἡ Ἐκκλ. being altered to the plural, the refer ence in πρὸς ἑαυτὴν was not perceived.) "With good reason. For the war from without exceedingly afflicted them. And were filled with the consolation of the Holy Ghost." See above, note i. 9 Something must be supplied: e. g. "He did not wait for Eneas to ask, or to shew his faith," as above, p.301.- Edd. from E. "And it came to pass-maketh thee whole. It is not the word of one making a display, but of confidence that the thing shall be. And it does very much seem to me, that the sick man believed this word, and was made whole. That Peter is unassuming, is clear from what follows. For he said not, In the Name of Jesus, but rather as a miracle he narrates it. And they that dwelt at Lydda saw, and turned unto the Lord. It was not for nothing that I said, that the miracles were wrought in order to persuade and comfort. But in Joppa-and died. Do you mark the miracles everywhere taking place? It is not merely said, &c. Wherefore also they do not call Peter until she was dead. And having heard (that Peter was there) the disciples sent, &c." · ̓Αλλ' ὡς σημεῖον μᾶλλον αὐτὸ (αὐτὸς Β.) διηγεῖται καὶ εὐαγγελίζεται: "he speaks not in the form of command or promise, but of narration: he relates it, Evangelist-like, as a fact." Not all miracles were wrought with the same ease. 305 IX. Peter until she died: then they sent and told him not to ACTS delay to come unto them. Observe, they send and call him 32-42. by others. And he comes: he did not think it a piece of disrepect, to be summoned by two men: (for, it says, they sent two men unto him.)-Affliction, my beloved, is a great thing, and rivets our souls together. Not a word of wailing there, nor of mourning. See how thoroughly matters are cleansed! Having washed her, it says, they laid her in an upper chamber: that is, they did all (that was right) for the dead body. Then Peter having come, knelt down, and v. 40. prayed; and turning him to the body, said, Tabitha, arise. They did not perform all their miracles with the same ease. But this was profitable for them: for truly God took thought not only for the salvation of others, but for their own. that healed so many by his very shadow, how is it that he now has to do so much first? There are cases also in which the faith of the applicants cooperated. This is the first dead person that he raises. Observe how he, as it were, awakes her out of sleep: first she opened her eyes: then upon seeing (Peter) she sat up: then from his hand she received strength. [And it was known throughout all Joppa, v. 42. and many believed in the Lord.] Mark the gain, mark the fruit, that it was not for display. Indeed, this is why he puts them all out, imitating his Master in this also. He For where tears are or rather, where miracles are, there tears ought not to be; not where such a mystery is celebrating. Hear, I beseech you: although somewhat of the like kind does not take place now, yet in the case of our dead • Ὅρα πῶς διακαθαίρεται τὰ πράγματα (omitted in E. D. F. Edd.): i. e. how the Gospel has purged away all excess of mourning, and all noisy demonstrations of grief. St. Chrys. frequently inveighs against the heathenish customs of mourning for the dead, which were still practised-such as the hiring of heathen mourningwomen: Hom. in Matt. xxxi. p. 361. A. "I confess to you, I am ashamed when I see the troops of women tearing their hair, gashing their flesh, as they move through the market and this under the very eyes of the heathen." Conc. in Laz. v. t. i. p. 765. D. where the Christian mode of interment is de scribed; viz. the procession of clergy with psalms and hymns of praise, lighted tapers, &c. comp. Hom. iv. in Heb. (ii. 15.) • Ἔνθα γὰρ δάκρυα, μᾶλλον δὲ ἔνθα θαύματα, οὐ δεῖ δάκρυα παρεῖναι· ἔνθα τοιοῦτον μυστήριον τελεῖται. It seems, he was going to say, "Where tears are, it is no fit time for miracles," but corrects himself, for put in that way the proposition was not true. The innovator weakly substitutes, "For where tears are, such a mystery ought not to be performed: or rather, where miracles are, there tears ought not to be." 306 The death of the righteous not to be lamented. HOMIL. likewise, a great mystery is celebrating. Say, if as we sit ΧΙΧ. together, the Emperor were to send and invite some one of us to the palace, would it be right, I ask, to weep and mourn ? Angels are present, commissioned from heaven and come from thence, sent from the King Himself to call their fellow servant, and say, dost thou weep? Knowest thou not what a mystery it is that is taking place, how awful, how dread, [4.] and worthy indeed of hymns and lauds? Wouldest thou learn, that thou mayest know, that this is no time for tears? For it is a very great mystery of the Wisdom of God. As if leaving her dwelling, the soul goes forth, speeding on her way to her own Lord, and dost thou mourn? Why then, thou shouldest do this on the birth of a child: for this in fact is also a birth, and a better than that. For here she goes forth to a very different light, is loosed as from a prison-house, comes off as from a contest. 'Yes,' say you, 'it is all very well to say this, in the case of those of whose salvation we are assured.' Then what ails thee, Oman, that even in the case of such, thou dost not take it in this way? Say, what canst thou have to condemn in the little child? Why dost thou mourn for it? What in the newly baptized? for he too is brought into the same condition: why dost thou mourn for him? For as the sun arises clear and bright, so the soul, leaving the body with a pure conscience, shines joyously. Not such the spectacle of Emperor 1 ἐπιβαί- as1 he comes in state to take possession of the city, not such the hush of awe, as when the soul having quitted the body is departing in company with Angels. Think what the soul must then be! in what amazement, what wonder, what delight! Why mournest thou? Answer me.-But it is only in the case of sinners thou doest this? Would that it were so, and I would not forbid your mournings, would that this were the object! This lamentation were Apostolic, this νοντα πόλεως. The rest of the Hom. is given in the Florilegium or Ecloge, in t. xii. ecl. xlv. the only instance in which these Homilies have been employed in that compilation. Its author used the old text: it does not appear that any of his various readings were derived from the modern text. * ἐπὶ τῶν εὐδοκίμων: i. e. those who are certainly not reprobates (οὐκ ἀδοκίμων). In the next sentence, E. Edd. καὶ τί πρὸς σὲ, ἄνθρωπε; σὺ γὰρ οὐδὲ ἐπὶ τῶν εὐδοκ. τοῦτο ποιεῖς. Ben. Et quid hoc ad te, o homo ? tu enim erga probos hoc non agis.' Erasm. tu enim neque apud probatissimos hoc agis.' The other Mss. and Ecl. τί οὖν... ὅτι. Mourn for those who have died in their sins. 307 were after the pattern of the Lord; for even Jesus wept over Acts Jerusalem. I would that your mournings were discriminated 28-38. by this rule. But when thou speakest the words of one" that would call back (the dead), and speakest of thy long intimacy and his beneficence, it is but for this thou mournest (not because he was a sinner), thou dost but pretend to say it. Mourn, bewail the sinner, and I too will give a loose to tears; I, more than thou, the greater the punishment to which he is liable as such: I too will lament, with such an object. But not thou alone must lament him that is such; the whole city must do the same, and all that meet you on the way, as men bewail them that are led to be put to death. For this is a death indeed, an evil death, the death of sinners. But (with you) all is clean reversed. Such lamentation marks a lofty mind, and conveys much instruction; the other marks a littleness of soul. If we all lamented with this sort of lamentation, we should amend the persons themselves while yet living. For as, if it rested with thee to apply medicines which would prevent that bodily death, thou wouldest use them, just so now, if this death were the death thou lamentest, thou wouldest prevent its taking place, both in thyself and in him. Whereas now our behaviour is a perfect riddle; that having it in our power to hinder its coming, we let it take place, and mourn over it when it has come. Worthy indeed of lamentations are they, (when we consider) what time as they shall stand before the judgment seat of Christ, what words they shall then hear, what they shall suffer! To no purpose have these men lived: nay, not to no purpose, but to evil purpose! Of them too it may be fitly said, It were good for them had they never been born. For Mark 14, 21. what profit is it, I ask, to have spent so much time to the hurt IX. * “Ὅταν δὲ ἀνακαλούμενος ῥήματα λέγῃς καὶ συνήθειαν καὶ προστασίαν, 8o Mss. and Edd. but Ecl. ἀνακαλουμένου, which we adopt. To the same purport, but more fully, Hom. xli. in 1 Cor. p. 392. (and Ecl. xlv.) "If when some (friend) were taken into the palace and crowned, thou shouldest bewail and lament, I should not call thee the friend of him that is crowned, but very much his hater and enemy. But now, say you, I do not bewail him, but myself.' But neither is this the part of a friend, that for thine own sake thou wouldest |