"And Saul was consenting unto his death." Hereupon arises a persecution, and it becomes a great one. "And at that time there was a great persecution against the Church which was at Jerusalem. And they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles." [Acts 8:1] Mark how once more God permits temptations to arise; mark, and well observe, how the events are ordered by Divine Providence. They were admired because of the signs: being scourged, they were none the worse for it: (some) were ordained in the matter of the widows : the word increased: once more, God permits a great hindrance to arise. And a persecution of no ordinary kind ["and they were all scattered," etc.]; for they feared their enemies, now become more daring: and at the same time it is shown that they were but men, these that were afraid, that fled. For, that you may not say after these things that by grace alone they effected (what they did), they were also persecuted, and themselves became more timorous, while their adversaries were more daring. "And were all scattered abroad," it says, "except the Apostles." But this was divinely ordered, so that they should no longer all sit there in Jerusalem. "And devout men," it says, "carried Stephen to his burial, and made great lamentation over him." [Acts 8:2] If they were "devout," why did they "make great lamentation over him?" They were not yet perfect. The man was gracious and amiable: this also shows that they were men — not their fear alone, but their grief and lamentation. Who would not have wept to see that mild, that lamb-like person stoned, and lying dead? Fit eulogy to be spoken over his grave has the Evangelist recorded, in this one speech, "Lay not this sin to their charge."— "And made," he says, "great lamentation over him."— But let us look over again what has been said.
He mentions the cause of his (angelic) appearance Recapitulation, 7:54; 8:2; "But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God." And when he said, "I see the heavens opened, they stopped their ears, and ran upon him with one accord." (v. 56, 57.) And yet in what respect are these things deserving of accusation? "Upon him," the man who has wrought such miracles, the man who has prevailed over all in speech, the man who can hold such discourse! As if they had got the very thing they wanted, they straightway give full scope to their rage. "And the witnesses," he says, "laid down their clothes at the feet of a young man, whose name was Saul." [Acts 7:58] Observe how particularly he relates what concerns Paul, to show you that the Power which wrought in him was of God. But after all these things, not only did he not believe, but also aimed at Him with a thousand hands: for this is why it says, "And Saul was consenting unto his death."— And this blessed man does not simply pray, but does it with earnestness: "having kneeled down." Mark his divine death! So long only the Lord permitted the soul to remain in him. "And having said this, he fell asleep." [Acts 7:60]— And they were all scattered abroad throughout the region of Judea and Samaria. [Acts 8:1] And now without scruple they had intercourse with Samaria, whereas it had been said to them, "Go not into the way of the Gentiles" "and into any city of the Samaritans enter ye not." [Matthew 10:5] "Except the Apostles," it says: they, in this way also, wishing to win the Jews — but not to leave the city — and to be the means of inspiring others with boldness.
"As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison." [Acts 8:3] Great was his frenzy: that he was alone, that he even entered into houses: for indeed he was ready to give his life for the Law. "Haling," it says, "men and women:" mark both the confidence, and the violence, and the frenzy. All that fell into his hands, he put to all manner of ill-treatment: for in consequence of the recent murder, he was become more daring. "Therefore they that were scattered abroad went everywhere preaching the word. Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spoke, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria." [Acts 8:4-9] Observe another trial, this affair of Simon. "Giving out," it says, "that he was himself some great one. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they had come down, prayed for them, that they might receive the Holy Ghost." [Acts 8:10-15] And (yet) great signs had been done: how then had they not received the Spirit? They had received the Spirit, namely, of remission of sins: but the Spirit of miracles they had not received. "For as yet He was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost." (v. 16, 17.) For, to show that this was the case, and that it was the Spirit of miracles they had not received, observe how, having seen the result, Simon came and asked for this. "And when Simon saw that through laying on of the Apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost." (v. 18, 19.)
"The persecution," say you, "gained strength." True, but at that very time to men possessed before (by a hostile power) it brought deliverance. For it planted the miracles like a stronghold, in the heart of the enemy's country.— Not even the death of Stephen quenched their rage, nay, increased it rather: it scattered wide the teachers, so that the greater became the discipleship.— "And there was joy." And yet there had been "great lamentation:" true; but mark again the good — "Of a long time" was the malady, but this man brought them deliverance.— And how came he to baptize Simon also? Just as Christ chose Judas. — And "beholding the signs" which he did, forasmuch as the others did not receive the (power of working) signs, he dared not ask for it.— How was it then that they did not strike him dead, as they did Ananias and Sapphira? Because even in the old times, he that gathered sticks (on the sabbath-day) was put to death as a warning to others [Numbers 15:32] and in no other instance did any suffer the same fate. So too on the present occasion, "Peter said to him, Your money perish, because you have imagined that the gift of God is to be purchased with money."— [Acts 8:20] Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift (to impart); or, he was one of the Seven: which is rather to be said. Whence, I take it, this Philip was one of the Apostles. But observe; those went not forth: it was Providentially ordered that these should go forth and those be lacking, because of the Holy Ghost: for they had received power to work miracles, but not also to impart the Spirit to others: this was the prerogative of the Apostles. And observe (how they sent) the chief ones: not any others, but Peter [and John ]. "And when Simon," it says, "saw that through laying on of the Apostles' hands the Holy Ghost was given." He would not have said, "And having seen," unless there had been some sensible manifestation. "Then laid they their hands on them," etc. Just as Paul also did, when they spoke with tongues. [Acts 19:6] Observe the execrable conduct of Simon. "He offered money," with what object? And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them. And therefore also Peter says, You have no part nor lot in this matter, for your heart is not right before God "because you have thought," etc. [Acts 8:21] Once more he brings to light what was in the thoughts, because Simon thought to escape detection. "Repent therefore of this your wickedness and pray God, if perhaps the thought of your heart may be forgiven you. For I perceive the bond of inquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which you have spoken come upon me." [Acts 8:22-24] Even this he did only formally, as words of course, when he ought to have wept and mourned as a penitent. "If perchance it may be forgiven you." Not as though it would not have been pardoned, had he wept, but this is the manner of the Prophet also, to denounce absolutely, (ἀ παγορεύειν) and not to say, "Howbeit, if you do this, your sin shall be forgiven," but that in any wise the punishment shall take effect.
(a) "Therefore they that were scattered abroad, went everywhere, preaching the word." But I would have you admire how even in a season of calamity they neglected not the preaching. "Hearing and seeing the miracles which he did." Recapitulation, Acts 8:4-6] Just as in the case of Moses by contrast (with the magicians) the miracles were evident miracles, so here also. There was magic, and so these signs were manifest. (b) "For unclean spirits came out of many that were possessed with them" [Acts 8:7]; for this was a manifest miracle:— not as the magicians did: for the other (Simon), it is likely, bound (men with spells) —"and many," it says, "that were palsied and lame were healed." There was no deceit here: for it needed but that they should walk and work. "And to him they all gave heed, saying, This (man) is the Power of God." [Acts 8:10] And that was fulfilled which was spoken by Christ, "There shall come false Christs and false Prophets in My name."— [Matthew 24:24] "And to him they had regard, because that of long time he had bewitched them with sorceries." [Acts 8:11] (a) And yet there ought to have been not one demoniac there, seeing that of a long time he had been bewitching them with sorceries: but if there were many demoniacs, many palsied, these pretences were not truth. But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. [Acts 8:12] "And Simon," it says, being baptized, continued with Philip [Acts 8:13]: not for faith's sake, but in order that he might become such (as he). (b) But why did they not correct him instantly? They were content with his condemning himself. For this too belonged to their work of teaching (τἥς διδασκαλίας). But when he had not power to resist, he plays the hypocrite, just as did the magicians, who said, "This is the finger of God." And indeed that he might not be driven away again, therefore he "continued with Philip," and did not part from him. "And when the Apostles which were at Jerusalem," etc. (v. 13, 14.) See how many things are brought about by God's Providence through the death of Stephen! (a) "But they," it says, "having come down, prayed for them that they might receive the Holy Ghost: for as yet He was fallen upon none of them. Then laid they their hands upon them, and they received the Holy Ghost." [Acts 8:15-17] Do you see that it was not to be done in any ordinary manner, but it needed great power to give the Holy Ghost? For it is not all one, to obtain remission of sins, and to receive such a power. (b) By degrees it is, that those receive the gift. It was a twofold sign: both the giving to those, and the not giving to this man. Whereas then this man ought, on the contrary, to have asked to receive the Holy Ghost, he, because he cared not for this, asks power to give It to others. And yet those received not this power to give: but this man wished to be more illustrious than Philip, he being among the disciples! (a) "He offered them money." (v. 18, 19.) What? Had he seen the others doing this? Had he seen Philip? Did he imagine they did not know with what mind he came to them? (b) "Your money with you to perdition" [Acts 8:20]: since you have not used it as it ought to be used. These are not words of imprecation, but of chastisement. "To you," he says, be it (to you): being such. As if one should say, Let it perish along with your purpose. Have you so mean conceptions of the gift of God, that you have imagined it to be altogether a thing of man? It is not this. (a) Wherefore also Peter well calls the affair a gift: "You have thought that the gift of God may be purchased with money." Do you observe how on all occasions they are clean from money? "For your heart is not right in the sight of God." [Acts 8:21] Do you see how he does all of malice? To be simple, however, was the thing needed. (b) For had it been done with simplicity, he would have even welcomed his willing mind. Do you see that to have mean conceptions of great things is to sin doubly? Accordingly, two things he bids him: "Repent and pray, if haply the thought of your heart may be forgiven you." [Acts 8:22] Do you see it was a wicked thought he had entertained? Therefore he says, "If haply it may be forgiven you:" because he knew him to be incorrigible. (a) "For I perceive that you are in the gall of bitterness, and in the bond of iniquity." [Acts 8:23] Words of exceeding wrath! But otherwise he did not punish him: that faith may not thereafter be of compulsion; that the matter may not seem to be carried ruthlessly; that he may introduce the subject of repentance: or also, because it suffices for correction to have convicted him, to have told him what was in his heart, to have brought him to confess himself overcome (ὅ τι ἐ& 128·λω). For that he says, "Pray ye for me," is a confession that he has done wrong. Observe him, what a miscreant he is; when he was convicted, then he believed: when again he was convicted, then he became humble. "Seeing his miracles," ["he was amazed," and came over.] He thought to be able to escape detection: he thought the thing was an art: but when he had not power to defeat (ἑ λεἵν) the Apostles, * * *. (b) Again, he fears the multitude, and is afraid to deny it; and yet he might have said, I did not know: I did it in simplicity: but he was struck with dismay first by the former circumstance, that he was overcome (ὅ τι ἐ& 128·λω), by the miracles and secondly by this, that his thoughts are made manifest. Therefore he now takes himself a long wayoff, to Rome, thinking the Apostle would not soon come there.
And they, when they had testified, and preached the word of the Lord, returned to Jerusalem. [Acts 8:25] "Testified," probably because of him (Simon), that they may not be deceived; that thenceforth they may be safe. "Having preached," it says, "the word of the Lord, they returned to Jerusalem." Why do they go there again where was the tyranny of the bad, where were those most bent upon killing them? Just as generals do in wars, they occupy that part of the scene of war which is most distressed. "And preached the Gospel in many villages of the Samaritans." Observe them again, how they do not (προηγουμένως) of set purpose come to Samaria, but driven by stress of persecution, just as it was in the case of Christ; and how when the Apostles go there, it is to men now believers, no longer Samaritans. "But when the Apostles," it says, "which were at Jerusalem heard this, they sent unto them Peter and John. Sent" them, again, to rid them of magic. And besides, (the Lord) had given them a pattern at the time when the Samaritans believed. "And in many villages," it says, "of the Samaritans, they preached the Gospel." [John 4:39] Observe how actively employed even their journeys were, how they do nothing without a purpose.
Such travels should we also make. And why do I speak of travels? Many possess villages and lands, and give themselves no concern, nor make any account of this. That baths may be provided, their revenues increased, courts and buildings erected, for this they take plenty of pains: but for the husbandry of souls, not so. When you see thorns — answer me — you cut them up, you burn, you utterly destroy them, to rid your land of the hurt thence arising. And do you see the laborers themselves overrun with thorns, and dost not cut them up, and are you not afraid of the Owner Who shall call you to account? For ought not each individual believer to build a Church, to get a Teacher, to cooperate (συναί· ρεσθαι) (with him), to make this above all his object, that all may be Christians? Say, how is it likely your laborer should be a Christian, when he sees you so regardless of his salvation? You can not work miracles, and so convert (πεῖσαι) him. By the means which are in your power, convert him; by kindness, by good offices, by gentleness, by courting (κολακεί& 139·) him, by all other means. Market-places, indeed, and baths, the most do provide; but no Churches: nay, sooner everything than this! Wherefore I beseech and implore, as a favor I entreat, yea as a law I lay it down, that there be no estate to be seen destitute of a Church. Tell not me, There is one hard by; there is one in the neighboring properties; the expense is great, the income not great. If you have anything to expend upon the poor, expend it there: better there than here. Maintain a Teacher, maintain a Deacon, and a sacerdotal body complete. As by a bride, whether a wife whom you take, or a daughter whom you give in marriage, so act by the Church: give her a dowry. So shall your estate be filled with blessing. For what shall not be there of all that is good? Is it a small thing, tell me, that your wine-press should be blessed; a small thing, tell me, that of your fruits God is the first to taste, and that the first fruits are there (with Him)? And then even for the peace of the laboring people this is profitable. Then as one whom they must respect, there will be the presbyter among them and this will contribute to the security of the estate. There will be constant prayers there through you (infra, note 1, p. 119) hymns and Communions through you; the Oblation on each Lord's Day. For only consider what a praise it will be, that, whereas others have built splendid tombs, to have it said hereafter: "Such a one built this," you have reared Churches! Bethink you that even until the coming of Christ you shall have your reward, who hast reared up the altars of God.
Suppose an Emperor had ordered you to build a house that he might lodge there, would you not have done everything to please him? And here now it is palace of Christ, the Church, the Church which you build. Look not at the cost, but calculate the profit. Your people yonder cultivate your field: cultivate thou their souls: they bring to you your fruits, raise thou them to heaven. He that makes the beginning is the cause of all the rest: and you will be the cause that the people are brought under Christian teaching (κατηχουμένων) both there, and in the neighboring estates. Your baths do but make the peasants less hardy, your taverns give them a taste for luxury, and yet you provide these for credit's sake. Your markets and fairs, (πανηγύρεις) on the other hand, promote covetousness. But think now what a thing it would be to see a presbyter, the moving picture of Abraham, gray-headed, girded up, digging and working with his own hands? What more pleasant than such a field! Their virtue thrives. No intemperance there, nay, it is driven away: no drunkenness and wantonness, nay, it is cast out: no vanity, nay, it is extinguished. All benevolent tempers shine out the brighter through the simplicity of manners. How pleasant to go forth and enter into the House of God, and to know that one built it himself: to fling himself on his back in his litter, and after the bodily benefit of his pleasant airing, be present both at the evening and the morning hymns, have the priest as a at his table, in associating with him enjoy his benediction, see others also coming there! This is a wall for his field, this its security. This is the field of which it is said, "The smell of a full field which the Lord has blessed." [Genesis 27:27] If, even without this, the country is pleasant, because it is so quiet, so free from distraction of business, what will it not be when this is added to it? The country with a Church is like the Paradise of God. No clamor there, no turmoil, no enemies at variance, no heresies: there you shall see all friends, holding the same doctrines in common. The very quiet shall lead you to higher views, and receiving you thus prepared by philosophy, the presbyter shall give you an excellent cure. For here, whatever we may speak, the noise of the market drives it all out: but there, what you shall hear, you will keep fixed in your mind. You will be quite another man in the country through him: and moreover to the people there he will be director, he will watch over them both by his presence and by his influence in forming their manners. And what, I ask, would be the cost? Make for a beginning a small house (ἐ ν τάξει ναοὕ) to serve as temple. Your successor will build a porch, his successor will make other additions, and the whole shall be put to your account. You give little, and receive the reward for the whole. At any rate, make a beginning: lay a foundation. Exhort one another, vie one with another in this matter. But now, where there is straw and grain and such like to be stored, you make no difficulty of building: but for a place where the fruits of souls may be gathered in, we bestow not a thought; and the people are forced to go miles and miles, and to make long journeys, that they may get to Church! Think, how good it is, when with all quietness the priest presents himself in the Church, that he may draw near unto God, and say prayers for the village, day by day, and for its owner! Say, is it a small matter, that even in the Holy Oblations evermore your name is included in the prayers, and that for the village day by day prayers are made unto God? — How greatly this profits you for all else! It chances that certain (great) persons dwell in the neighborhood, and have overseers: now to you, being poor, one of them will not deign even to pay a visit: but the presbyter, it is likely, he will invite, and make him sit at his table. How much good results from this! The village will in the first place be free from all evil suspicion. None will charge it with murder, with theft: none will suspect anything of the kind.— They have also another comfort, if sickness befall, if death.— Then again the friendships formed there by people as they go side by side (to and from the Church) are not struck up at random and promiscuously: and the meetings there are far more pleasant than those which take place in marts and fairs. The people themselves also will be more respectable, because of their presbyter. How is it you hear that Jerusalem was had in honor in the old times above all other cities? Why was this? Because of the then prevailing religion. Therefore it is that where God is honored, there is nothing evil: as, on the contrary, where He is not honored, there is nothing good. It will be great security both with God and with men. Only, I beseech you, that you be not remiss: only may you put your hand to this work. For if he who brings out "the precious from the vile," shall be "as the mouth of God" [Jeremiah 15:19]; he who benefits and recovers so many souls, both that now are and that shall be even until the coming of Christ, what favor shall not that person reap from God! Raise thou a garrison against the devil: for that is what the Church is. Thence as from headquarters let the hands go forth to work: first let the people hold them up for prayers, and then go their way to work. So shall there be vigor of body; so shall the tillage be abundant; so shall all evil be kept aloof. It is not possible to represent in words the pleasure thence arising, until it be realized. Look not to this, that it brings in no revenue: if thou do it at all in this spirit, then do it not at all; if you account not the revenue you get thence greater than from the whole estate beside; if you be not thus affected, then let it alone; if you do not account this work to stand you more in stead than any work beside. What can be greater than this revenue, the gathering in of souls into the threshing-floor which is in heaven! Alas, that you know not how much it is, to gain souls! Hear what Christ says to Peter, "Feed My sheep." [John 21:15-17] If, seeing the emperor's sheep, or herd of horses, by reason of having no fold or stable, exposed to depredation, thou were to take them in hand, and build a fold or stables, or also provide a shepherd or herdsman to take charge of them, what would not the emperor do for you in return? Now, you gather the flock of Christ, and puttest a shepherd over them, and do you think it is no great gain you are earning? But, if for offending even one, a man shall incur so great a punishment, how can he that saves so many, ever be punished? What sin will he have thenceforth? For, though he have it, does not this blot it out? From the punishment threatened to him that offends, learn the reward of him that saves. Were not the salvation of even one soul a matter of great importance, to offend would not move God to so great anger. Knowing these things, let us apply ourselves immediately to this spiritual work. And let each invite me, and we will together help to the best of our ability. If there be three joint-owners, let them do it by each bearing his part: if but one, he will induce the others also that are near. Only be earnest to effect this, I beseech you, that in every way being well-pleasing unto God, we may attain unto the eternal blessings, by the grace and mercy of our Lord Jesus Christ with Whom to the Father and the Holy Ghost together be glory, dominion, and honor, now and ever world without end. Amen.
And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius Cæsar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: — "Simoni Deo Sancto," "To Simon the holy God." And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Menander, also a Samaritan, of the town Capparetæa, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his... All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds — the upsetting of the lamp, and promiscuous intercourse, and eating human flesh — we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions.
But the evil spirits were not satisfied with saying, before Christ's appearance, that those who were said to be sons of Jupiter were born of him; but after He had appeared, and been born among men, and when they learned how He had been foretold by the prophets, and knew that He should be believed on and looked for by every nation, they again, as was said above, put forward other men, the Samaritans Simon and Menander, who did many mighty works by magic, and deceived many, and still keep them deceived. For even among yourselves, as we said before, Simon was in the royal city Rome in the reign of Claudius Cæsar, and so greatly astonished the sacred senate and people of the Romans, that he was considered a god, and honoured, like the others whom you honour as gods, with a statue. Wherefore we pray that the sacred senate and your people may, along with yourselves, be arbiters of this our memorial, in order that if any one be entangled by that man's doctrines, he may learn the truth, and so be able to escape error; and as for the statue, if you please, destroy it.
For I gave no thought to any of my people, that is, the Samaritans, when I had a communication in writing with Cæsar, but stated that they were wrong in trusting to the magician Simon of their own nation, who, they say, is God above all power, and authority, and might.
Now after a few days there was a great commotion in the midst of the church, for some said that they had seen wonderful works done by a certain man whose name was Simon, and that he was at Aricia, and they added further that he said he was a great power of God and without God he did nothing. Is not this the Christ? but we believe in him whom Paul preached unto us; for by him have we seen the dead raised, and men Delivered from divers infirmities: but this man seeketh contention, we know it (or, but what this contention is, we know not) for there is no small stir made among us. Perchance also he will now enter into Rome; for yesterday they besought him with great acclamations, saying unto him: Thou art God in Italy, thou art the saviour of the Romans: haste quickly unto Rome. But he spake to the people with a shrill voice, saying: Tomorrow about the seventh hour ye shall see me fly over the gate of the city in the form (habit) wherein ye now see me speaking unto you. Therefore, brethren, if it seem good unto you, let us go and await carefully the issue of the matter. They all therefore ran together and came unto the gate. And when it was the seventh hour, behold suddenly a dust was seen in the sky afar off, like a smoke shining with rays stretching far from it. And when he drew near to the gate, suddenly he was not seen: and thereafter he appeared, standing in the midst of the people; whom they all worshipped, and took knowledge that he was the same that was seen of them the day before.
And the brethren were not a little offended among themselves, seeing, moreover, that Paul was not at Rome, neither Timotheus nor Barnabas, for they had been sent into Macedonia by Paul, and that there was no man to comfort us, to speak nothing of them that had but just become catechumens. And as Simon exalted himself yet more by the works which he did, and many of them daily called Paul a sorcerer, and others a deceiver, of so great a multitude that had been stablished in the faith all fell away save Narcissus the presbyter and two women in the lodging of the Bithynians, and four that could no longer go out of their house, but were shut up (day and night): these gave themselves unto prayer (by day and night), beseeching the Lord that Paul might return quickly, or some other that should visit his servants, because the devil had made them fall by his wickedness.
And as they prayed and fasted, God was already teaching Peter at Jerusalem of that which should come to pass. For whereas the twelve years which the Lord Christ had enjoined upon him were fulfilled, he showed him a vision after this manner, saying unto him: Peter, that Simon the sorcerer whom thou didst cast out of Judaea, convicting him, hath again come before thee (prevented thee) at Rome. And that shalt thou know shortly (or, and that thou mayest know in few words): for all that did believe in me hath Satan made to fall by his craft and working: whose Power Simon approveth himself to be. But delay thee not: set forth on the morrow, and there shalt thou find a ship ready, setting sail for Italy, and within few days I will show thee my grace which hath in it no grudging. Peter then, admonished by the vision, related it unto the brethren without delay, saying: It is necessary for me to go up unto Rome to fight with the enemy and adversary of the Lord and of our brethren...
And the brethren repented and entreated Peter to fight against Simon: (who said that he was the power of God, and lodged in the house of Marcellus a senator, whom he had convinced by his charms)...
But the brethren besought Peter to join battle with Simon and not suffer him any longer to vex the people... And Peter turned unto the people that followed him and said: Ye shall now see a great and marvellous wonder. And Peter seeing a great dog bound with a strong chain, went to him and loosed him, and when he was loosed the dog received a man's voice and said unto Peter: What dost thou bid me to do, thou servant of the unspeakable and living God? Peter said unto him: Go in and say unto Simon in the midst of his company: Peter saith unto thee, Come forth abroad, for thy sake am I come to Rome, thou wicked one and deceiver of simple souls. And immediately the dog ran and entered in, and rushed into the midst of them that were with Simon, and lifted up his forefeet and in a loud voice said: Thou Simon, Peter the servant of Christ who standeth at the door saith unto thee: Come forth abroad, for thy sake am I come to Rome, thou most wicked one and deceiver of simple souls. And when Simon heard it, and beheld the incredible sight, he lost the words wherewith he was deceiving them that stood by, and all of them were amazed...
And Simon, shrewdly beaten and cast out of the house, ran unto the house where Peter lodged, even the house of Narcissus, and standing at the gate cried out: Lo, here am I, Simon: come thou down, Peter, and I will convict thee that thou hast believed on a man which is a Jew and a carpenter's son...
Now the brethren were gathered together, and all that were in Rome, and took places every one for a piece of gold: there came together also the senators and the prefects and those in authority. And Peter came and stood in the midst, and all cried out: Show us, O Peter, who is thy God and what is his greatness which hath given thee confidence. Begrudge not the Romans; they are lovers of the gods. We have had proof of Simon, let us have it of thee; convince us, both of you, whom we ought truly to believe. And as they said these things, Simon also came in, and standing in trouble of mind at Peter's side, at first he looked at him.
And after long silence Peter said: Ye men of Rome, be ye true judges unto us, for I say that I have believed on the living and true God; and I promise to give you proofs of him, which are known unto me, as many among you also can bear witness. For ye see that this man is now rebuked and silent, knowing that I drove him out of Judaea because of the deceits which he practised upon Eubula, an honourable and simple woman, by his art magic; and being driven out from thence, he is come hither, thinking to escape notice among you; and lo, he standeth face to face with me. Say now, Simon, didst thou not at Jerusalem fall at my feet and Paul's, when thou sawest the healings that were wrought by our hands, and say: I pray you take of me a payment as much as ye will, that I may be able to lay hands on men and do such mighty works? And we when we heard it cursed thee, saying: Dost thou think to tempt us as if we desired to possess money? And now, fearest thou not at all? My name is Peter, because the Lord Christ vouchsafed to call me 'prepared for all things': for I trust in the living God by whom I shall put down thy sorceries. Now let him do in your presence the wonders which he did aforetime: and what I have now said of him, will ye not believe it?
But Simon said: Thou presumest to speak of Jesus of Nazareth, the son of a carpenter, and a carpenter himself, whose birth is recorded (or whose race dwelleth) in Judaea. Hear thou, Peter: the Romans have understanding: they are no fools. And he turned to the people and said: Ye men of Rome, is God born? is he crucified? he that hath a master is no God. And when he so spake, many said: Thou sayest well, Simon...
But the prefect desired to show patience unto both, that he might not appear to do aught unjustly. And the prefect put forward one of his servants and said thus unto Simon: Take this man and deliver him to death. And to Peter he said: And do thou revive him. And unto the people the prefect said: It is now for you to judge whether of these two is acceptable unto God, he that killeth or he that maketh alive. And straightway Simon spake in the ear of the lad and made him speechless, and he died...
And Peter said: God is not tempted nor proved, O Agrippa, but if he be loved and entreated he heareth them that are worthy. But since now my God and Lord Jesus Christ is tempted among you, who hath done so great signs and wonders by my hands to turn you from your sins -now also in the sight of all do thou, Lord, at my word, by thy power raise up him whom Simon hath slain by touching him. And Peter said unto the master of the lad: Go, take hold on his right hand, and thou shalt have him alive and walking with thee. And Agrippa the prefect ran and went to the lad and took his hand and raised him up. And all the multitude seeing it cried: One is the God, one is the God of Peter...
Then every man cast stones at him [Simon] and went away home, and thenceforth believed Peter...
But Simon in his affliction found some to carry him by night on a bed from Rome unto Aricia; and he abode there a space, and was brought thence unto Terracina to one Castor that was banished from Rome upon an accusation of sorcery. And there he was sorely cut (Lat. by two physicians), and so Simon the angel of Satan came to his end.
It seems, then, expedient likewise to explain now the opinions of Simon, a native of Gitta, a village of Samaria; and we shall also prove that his successors, taking a starting-point from him, have endeavoured (to establish) similar opinions under a change of name. This Simon being an adept in sorceries, both making a mockery of many, partly according to the art of Thrasymedes, in the manner in which we have explained above, and partly also by the assistance of demons perpetrating his villany, attempted to deify himself. (But) the man was a (mere) cheat, and full of folly, and the Apostles reproved him in the Acts. [Acts 8:9-24] With much greater wisdom and moderation than Simon, did Apsethus the Libyan, inflamed with a similar wish, endeavour to have himself considered a god in Libya, And inasmuch as his legendary system does not present any wide divergence from the inordinate desire of that silly Simon, it seems expedient to furnish an explanation of it, as one worthy of the attempt made by this man.
But that very sapient fellow Simon makes his statement thus, that there is an indefinite power, and that this is the root of the universe. And this indefinite power, he says, which is fire, is in itself not anything which is simple, as the gross bulk of speculators maintain, when they assert that there are four incomposite elements, and have supposed fire, as one of these, to be uncompounded. Simon, on the other hand, alleges that the nature of fire is twofold; and one portion of this twofold (nature) he calls a something secret, and another (a something) manifest. And he asserts that the secret is concealed in the manifest parts of the fire, and that the manifest parts of the fire have been produced from the secret. And he says that all the parts of the fire, visible and invisible, have been supposed to be in possession of a capacity of perception. The world, therefore, he says, that is begotten, has been produced from the unbegotten fire. And it commenced, he says, to exist thus: The Unbegotten One took six primal roots of the principle of generation from the principle of that fire. For he maintains that these roots have been generated in pairs from the fire; and these he denominates Mind and Intelligence, Voice and Name, Ratiocination and Reflection. And he asserts that in the six roots, at the same time, resides the indefinite power, which he affirms to be Him that stood, stands, and will stand. And when this one has been formed into a figure, He will, according to this heretic, exist in the six powers substantially and potentially. And He will be in magnitude and perfection one and the same with that unbegotten and indefinite power, possessing no attribute in any respect more deficient than that unbegotten, and unalterable, and indefinite power. If, however, He who stood, stands, and will stand, continues to exist only potentially in the six powers, and has not assumed any definite figure, He becomes, says Simon, utterly evanescent, and perishes. And this takes place in the same manner as the grammatical or geometrical capacity, which, though it has been implanted in man's soul, suffers extinction when it does not obtain (the assistance of) a master of either of these arts, who would indoctrinate that soul into its principles. Now Simon affirms that he himself is He who stood, stands, and will stand, and that He is a power that is above all things. So far, then, for the opinions of Simon likewise.
[AD 407] John Chrysostom on Acts 8:1-25
He mentions the cause of his (angelic) appearance Recapitulation, 7:54; 8:2; "But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God." And when he said, "I see the heavens opened, they stopped their ears, and ran upon him with one accord." (v. 56, 57.) And yet in what respect are these things deserving of accusation? "Upon him," the man who has wrought such miracles, the man who has prevailed over all in speech, the man who can hold such discourse! As if they had got the very thing they wanted, they straightway give full scope to their rage. "And the witnesses," he says, "laid down their clothes at the feet of a young man, whose name was Saul." [Acts 7:58] Observe how particularly he relates what concerns Paul, to show you that the Power which wrought in him was of God. But after all these things, not only did he not believe, but also aimed at Him with a thousand hands: for this is why it says, "And Saul was consenting unto his death."— And this blessed man does not simply pray, but does it with earnestness: "having kneeled down." Mark his divine death! So long only the Lord permitted the soul to remain in him. "And having said this, he fell asleep." [Acts 7:60]— And they were all scattered abroad throughout the region of Judea and Samaria. [Acts 8:1] And now without scruple they had intercourse with Samaria, whereas it had been said to them, "Go not into the way of the Gentiles" "and into any city of the Samaritans enter ye not." [Matthew 10:5] "Except the Apostles," it says: they, in this way also, wishing to win the Jews — but not to leave the city — and to be the means of inspiring others with boldness.
"As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison." [Acts 8:3] Great was his frenzy: that he was alone, that he even entered into houses: for indeed he was ready to give his life for the Law. "Haling," it says, "men and women:" mark both the confidence, and the violence, and the frenzy. All that fell into his hands, he put to all manner of ill-treatment: for in consequence of the recent murder, he was become more daring. "Therefore they that were scattered abroad went everywhere preaching the word. Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spoke, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria." [Acts 8:4-9] Observe another trial, this affair of Simon. "Giving out," it says, "that he was himself some great one. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they had come down, prayed for them, that they might receive the Holy Ghost." [Acts 8:10-15] And (yet) great signs had been done: how then had they not received the Spirit? They had received the Spirit, namely, of remission of sins: but the Spirit of miracles they had not received. "For as yet He was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost." (v. 16, 17.) For, to show that this was the case, and that it was the Spirit of miracles they had not received, observe how, having seen the result, Simon came and asked for this. "And when Simon saw that through laying on of the Apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost." (v. 18, 19.)
"The persecution," say you, "gained strength." True, but at that very time to men possessed before (by a hostile power) it brought deliverance. For it planted the miracles like a stronghold, in the heart of the enemy's country.— Not even the death of Stephen quenched their rage, nay, increased it rather: it scattered wide the teachers, so that the greater became the discipleship.— "And there was joy." And yet there had been "great lamentation:" true; but mark again the good — "Of a long time" was the malady, but this man brought them deliverance.— And how came he to baptize Simon also? Just as Christ chose Judas. — And "beholding the signs" which he did, forasmuch as the others did not receive the (power of working) signs, he dared not ask for it.— How was it then that they did not strike him dead, as they did Ananias and Sapphira? Because even in the old times, he that gathered sticks (on the sabbath-day) was put to death as a warning to others [Numbers 15:32] and in no other instance did any suffer the same fate. So too on the present occasion, "Peter said to him, Your money perish, because you have imagined that the gift of God is to be purchased with money."— [Acts 8:20] Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift (to impart); or, he was one of the Seven: which is rather to be said. Whence, I take it, this Philip was one of the Apostles. But observe; those went not forth: it was Providentially ordered that these should go forth and those be lacking, because of the Holy Ghost: for they had received power to work miracles, but not also to impart the Spirit to others: this was the prerogative of the Apostles. And observe (how they sent) the chief ones: not any others, but Peter [and John ]. "And when Simon," it says, "saw that through laying on of the Apostles' hands the Holy Ghost was given." He would not have said, "And having seen," unless there had been some sensible manifestation. "Then laid they their hands on them," etc. Just as Paul also did, when they spoke with tongues. [Acts 19:6] Observe the execrable conduct of Simon. "He offered money," with what object? And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them. And therefore also Peter says, You have no part nor lot in this matter, for your heart is not right before God "because you have thought," etc. [Acts 8:21] Once more he brings to light what was in the thoughts, because Simon thought to escape detection. "Repent therefore of this your wickedness and pray God, if perhaps the thought of your heart may be forgiven you. For I perceive the bond of inquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which you have spoken come upon me." [Acts 8:22-24] Even this he did only formally, as words of course, when he ought to have wept and mourned as a penitent. "If perchance it may be forgiven you." Not as though it would not have been pardoned, had he wept, but this is the manner of the Prophet also, to denounce absolutely, (ἀ παγορεύειν) and not to say, "Howbeit, if you do this, your sin shall be forgiven," but that in any wise the punishment shall take effect.
(a) "Therefore they that were scattered abroad, went everywhere, preaching the word." But I would have you admire how even in a season of calamity they neglected not the preaching. "Hearing and seeing the miracles which he did." Recapitulation, Acts 8:4-6] Just as in the case of Moses by contrast (with the magicians) the miracles were evident miracles, so here also. There was magic, and so these signs were manifest. (b) "For unclean spirits came out of many that were possessed with them" [Acts 8:7]; for this was a manifest miracle:— not as the magicians did: for the other (Simon), it is likely, bound (men with spells) —"and many," it says, "that were palsied and lame were healed." There was no deceit here: for it needed but that they should walk and work. "And to him they all gave heed, saying, This (man) is the Power of God." [Acts 8:10] And that was fulfilled which was spoken by Christ, "There shall come false Christs and false Prophets in My name."— [Matthew 24:24] "And to him they had regard, because that of long time he had bewitched them with sorceries." [Acts 8:11] (a) And yet there ought to have been not one demoniac there, seeing that of a long time he had been bewitching them with sorceries: but if there were many demoniacs, many palsied, these pretences were not truth. But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. [Acts 8:12] "And Simon," it says, being baptized, continued with Philip [Acts 8:13]: not for faith's sake, but in order that he might become such (as he). (b) But why did they not correct him instantly? They were content with his condemning himself. For this too belonged to their work of teaching (τἥς διδασκαλίας). But when he had not power to resist, he plays the hypocrite, just as did the magicians, who said, "This is the finger of God." And indeed that he might not be driven away again, therefore he "continued with Philip," and did not part from him. "And when the Apostles which were at Jerusalem," etc. (v. 13, 14.) See how many things are brought about by God's Providence through the death of Stephen! (a) "But they," it says, "having come down, prayed for them that they might receive the Holy Ghost: for as yet He was fallen upon none of them. Then laid they their hands upon them, and they received the Holy Ghost." [Acts 8:15-17] Do you see that it was not to be done in any ordinary manner, but it needed great power to give the Holy Ghost? For it is not all one, to obtain remission of sins, and to receive such a power. (b) By degrees it is, that those receive the gift. It was a twofold sign: both the giving to those, and the not giving to this man. Whereas then this man ought, on the contrary, to have asked to receive the Holy Ghost, he, because he cared not for this, asks power to give It to others. And yet those received not this power to give: but this man wished to be more illustrious than Philip, he being among the disciples! (a) "He offered them money." (v. 18, 19.) What? Had he seen the others doing this? Had he seen Philip? Did he imagine they did not know with what mind he came to them? (b) "Your money with you to perdition" [Acts 8:20]: since you have not used it as it ought to be used. These are not words of imprecation, but of chastisement. "To you," he says, be it (to you): being such. As if one should say, Let it perish along with your purpose. Have you so mean conceptions of the gift of God, that you have imagined it to be altogether a thing of man? It is not this. (a) Wherefore also Peter well calls the affair a gift: "You have thought that the gift of God may be purchased with money." Do you observe how on all occasions they are clean from money? "For your heart is not right in the sight of God." [Acts 8:21] Do you see how he does all of malice? To be simple, however, was the thing needed. (b) For had it been done with simplicity, he would have even welcomed his willing mind. Do you see that to have mean conceptions of great things is to sin doubly? Accordingly, two things he bids him: "Repent and pray, if haply the thought of your heart may be forgiven you." [Acts 8:22] Do you see it was a wicked thought he had entertained? Therefore he says, "If haply it may be forgiven you:" because he knew him to be incorrigible. (a) "For I perceive that you are in the gall of bitterness, and in the bond of iniquity." [Acts 8:23] Words of exceeding wrath! But otherwise he did not punish him: that faith may not thereafter be of compulsion; that the matter may not seem to be carried ruthlessly; that he may introduce the subject of repentance: or also, because it suffices for correction to have convicted him, to have told him what was in his heart, to have brought him to confess himself overcome (ὅ τι ἐ& 128·λω). For that he says, "Pray ye for me," is a confession that he has done wrong. Observe him, what a miscreant he is; when he was convicted, then he believed: when again he was convicted, then he became humble. "Seeing his miracles," ["he was amazed," and came over.] He thought to be able to escape detection: he thought the thing was an art: but when he had not power to defeat (ἑ λεἵν) the Apostles, * * *. (b) Again, he fears the multitude, and is afraid to deny it; and yet he might have said, I did not know: I did it in simplicity: but he was struck with dismay first by the former circumstance, that he was overcome (ὅ τι ἐ& 128·λω), by the miracles and secondly by this, that his thoughts are made manifest. Therefore he now takes himself a long wayoff, to Rome, thinking the Apostle would not soon come there.
And they, when they had testified, and preached the word of the Lord, returned to Jerusalem. [Acts 8:25] "Testified," probably because of him (Simon), that they may not be deceived; that thenceforth they may be safe. "Having preached," it says, "the word of the Lord, they returned to Jerusalem." Why do they go there again where was the tyranny of the bad, where were those most bent upon killing them? Just as generals do in wars, they occupy that part of the scene of war which is most distressed. "And preached the Gospel in many villages of the Samaritans." Observe them again, how they do not (προηγουμένως) of set purpose come to Samaria, but driven by stress of persecution, just as it was in the case of Christ; and how when the Apostles go there, it is to men now believers, no longer Samaritans. "But when the Apostles," it says, "which were at Jerusalem heard this, they sent unto them Peter and John. Sent" them, again, to rid them of magic. And besides, (the Lord) had given them a pattern at the time when the Samaritans believed. "And in many villages," it says, "of the Samaritans, they preached the Gospel." [John 4:39] Observe how actively employed even their journeys were, how they do nothing without a purpose.
Such travels should we also make. And why do I speak of travels? Many possess villages and lands, and give themselves no concern, nor make any account of this. That baths may be provided, their revenues increased, courts and buildings erected, for this they take plenty of pains: but for the husbandry of souls, not so. When you see thorns — answer me — you cut them up, you burn, you utterly destroy them, to rid your land of the hurt thence arising. And do you see the laborers themselves overrun with thorns, and dost not cut them up, and are you not afraid of the Owner Who shall call you to account? For ought not each individual believer to build a Church, to get a Teacher, to cooperate (συναί· ρεσθαι) (with him), to make this above all his object, that all may be Christians? Say, how is it likely your laborer should be a Christian, when he sees you so regardless of his salvation? You can not work miracles, and so convert (πεῖσαι) him. By the means which are in your power, convert him; by kindness, by good offices, by gentleness, by courting (κολακεί& 139·) him, by all other means. Market-places, indeed, and baths, the most do provide; but no Churches: nay, sooner everything than this! Wherefore I beseech and implore, as a favor I entreat, yea as a law I lay it down, that there be no estate to be seen destitute of a Church. Tell not me, There is one hard by; there is one in the neighboring properties; the expense is great, the income not great. If you have anything to expend upon the poor, expend it there: better there than here. Maintain a Teacher, maintain a Deacon, and a sacerdotal body complete. As by a bride, whether a wife whom you take, or a daughter whom you give in marriage, so act by the Church: give her a dowry. So shall your estate be filled with blessing. For what shall not be there of all that is good? Is it a small thing, tell me, that your wine-press should be blessed; a small thing, tell me, that of your fruits God is the first to taste, and that the first fruits are there (with Him)? And then even for the peace of the laboring people this is profitable. Then as one whom they must respect, there will be the presbyter among them and this will contribute to the security of the estate. There will be constant prayers there through you (infra, note 1, p. 119) hymns and Communions through you; the Oblation on each Lord's Day. For only consider what a praise it will be, that, whereas others have built splendid tombs, to have it said hereafter: "Such a one built this," you have reared Churches! Bethink you that even until the coming of Christ you shall have your reward, who hast reared up the altars of God.
Suppose an Emperor had ordered you to build a house that he might lodge there, would you not have done everything to please him? And here now it is palace of Christ, the Church, the Church which you build. Look not at the cost, but calculate the profit. Your people yonder cultivate your field: cultivate thou their souls: they bring to you your fruits, raise thou them to heaven. He that makes the beginning is the cause of all the rest: and you will be the cause that the people are brought under Christian teaching (κατηχουμένων) both there, and in the neighboring estates. Your baths do but make the peasants less hardy, your taverns give them a taste for luxury, and yet you provide these for credit's sake. Your markets and fairs, (πανηγύρεις) on the other hand, promote covetousness. But think now what a thing it would be to see a presbyter, the moving picture of Abraham, gray-headed, girded up, digging and working with his own hands? What more pleasant than such a field! Their virtue thrives. No intemperance there, nay, it is driven away: no drunkenness and wantonness, nay, it is cast out: no vanity, nay, it is extinguished. All benevolent tempers shine out the brighter through the simplicity of manners. How pleasant to go forth and enter into the House of God, and to know that one built it himself: to fling himself on his back in his litter, and after the bodily benefit of his pleasant airing, be present both at the evening and the morning hymns, have the priest as a at his table, in associating with him enjoy his benediction, see others also coming there! This is a wall for his field, this its security. This is the field of which it is said, "The smell of a full field which the Lord has blessed." [Genesis 27:27] If, even without this, the country is pleasant, because it is so quiet, so free from distraction of business, what will it not be when this is added to it? The country with a Church is like the Paradise of God. No clamor there, no turmoil, no enemies at variance, no heresies: there you shall see all friends, holding the same doctrines in common. The very quiet shall lead you to higher views, and receiving you thus prepared by philosophy, the presbyter shall give you an excellent cure. For here, whatever we may speak, the noise of the market drives it all out: but there, what you shall hear, you will keep fixed in your mind. You will be quite another man in the country through him: and moreover to the people there he will be director, he will watch over them both by his presence and by his influence in forming their manners. And what, I ask, would be the cost? Make for a beginning a small house (ἐ ν τάξει ναοὕ) to serve as temple. Your successor will build a porch, his successor will make other additions, and the whole shall be put to your account. You give little, and receive the reward for the whole. At any rate, make a beginning: lay a foundation. Exhort one another, vie one with another in this matter. But now, where there is straw and grain and such like to be stored, you make no difficulty of building: but for a place where the fruits of souls may be gathered in, we bestow not a thought; and the people are forced to go miles and miles, and to make long journeys, that they may get to Church! Think, how good it is, when with all quietness the priest presents himself in the Church, that he may draw near unto God, and say prayers for the village, day by day, and for its owner! Say, is it a small matter, that even in the Holy Oblations evermore your name is included in the prayers, and that for the village day by day prayers are made unto God? — How greatly this profits you for all else! It chances that certain (great) persons dwell in the neighborhood, and have overseers: now to you, being poor, one of them will not deign even to pay a visit: but the presbyter, it is likely, he will invite, and make him sit at his table. How much good results from this! The village will in the first place be free from all evil suspicion. None will charge it with murder, with theft: none will suspect anything of the kind.— They have also another comfort, if sickness befall, if death.— Then again the friendships formed there by people as they go side by side (to and from the Church) are not struck up at random and promiscuously: and the meetings there are far more pleasant than those which take place in marts and fairs. The people themselves also will be more respectable, because of their presbyter. How is it you hear that Jerusalem was had in honor in the old times above all other cities? Why was this? Because of the then prevailing religion. Therefore it is that where God is honored, there is nothing evil: as, on the contrary, where He is not honored, there is nothing good. It will be great security both with God and with men. Only, I beseech you, that you be not remiss: only may you put your hand to this work. For if he who brings out "the precious from the vile," shall be "as the mouth of God" [Jeremiah 15:19]; he who benefits and recovers so many souls, both that now are and that shall be even until the coming of Christ, what favor shall not that person reap from God! Raise thou a garrison against the devil: for that is what the Church is. Thence as from headquarters let the hands go forth to work: first let the people hold them up for prayers, and then go their way to work. So shall there be vigor of body; so shall the tillage be abundant; so shall all evil be kept aloof. It is not possible to represent in words the pleasure thence arising, until it be realized. Look not to this, that it brings in no revenue: if thou do it at all in this spirit, then do it not at all; if you account not the revenue you get thence greater than from the whole estate beside; if you be not thus affected, then let it alone; if you do not account this work to stand you more in stead than any work beside. What can be greater than this revenue, the gathering in of souls into the threshing-floor which is in heaven! Alas, that you know not how much it is, to gain souls! Hear what Christ says to Peter, "Feed My sheep." [John 21:15-17] If, seeing the emperor's sheep, or herd of horses, by reason of having no fold or stable, exposed to depredation, thou were to take them in hand, and build a fold or stables, or also provide a shepherd or herdsman to take charge of them, what would not the emperor do for you in return? Now, you gather the flock of Christ, and puttest a shepherd over them, and do you think it is no great gain you are earning? But, if for offending even one, a man shall incur so great a punishment, how can he that saves so many, ever be punished? What sin will he have thenceforth? For, though he have it, does not this blot it out? From the punishment threatened to him that offends, learn the reward of him that saves. Were not the salvation of even one soul a matter of great importance, to offend would not move God to so great anger. Knowing these things, let us apply ourselves immediately to this spiritual work. And let each invite me, and we will together help to the best of our ability. If there be three joint-owners, let them do it by each bearing his part: if but one, he will induce the others also that are near. Only be earnest to effect this, I beseech you, that in every way being well-pleasing unto God, we may attain unto the eternal blessings, by the grace and mercy of our Lord Jesus Christ with Whom to the Father and the Holy Ghost together be glory, dominion, and honor, now and ever world without end. Amen.