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P. 25.

464 All things done in the Church by the Spirit. Homil. given once for all. For it is not wood and fire, nor altar and XXIX. knife, but the Spirit that is all in us". For this cause, I take

all means to prevent that Fire from being extinguished, as I have been also enjoined to do. Why then do you speak to those that need it not? This is just the reason why I do not teach you, but put you in mind, he replies. As the priest stands by stirring up the fire, so I do, rousing up your readymindedness. And observe, he does not say, that the offering up of you may be fc. but of the Gentiles. But when he says of the Gentiles, he means the whole world, the land, and the whole sea, to take down their haughtiness, that they might

not disdain to have him for a teacher, who was putting himquvégs- self forth’ to the very end of the world. As he said in the Rom. 1, beginning, as among the other Gentiles also, I am a debtor 13. see to Greeks, and also to barbarians, to wise, and to foolish.

Ver. 17. I have therefore whereof I may glory, through Jesus Christ, in those things which pertain to God.

Inasmuch as he had humbled himself exceedingly, he ? mar. again raised his style, doing this also for their sakes, lest he?

should seem to become readily an object of contempt. And

while he raises himselfs, he remembers his own proper εαυτόν

temper, and says, I have therefore whereof to glory. I glory, he means, not in myself, not in our zeal, but in the grace of God.

Ver. 18. For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God.

And none, he means, can say that my words are a mere boast. For of this priestly ministry of mine, the signs that I

have, and the proofs of the appointment too, are many. Not + sodhems the long garment and the bells, as they of old, nor the mitre 5 xíðagır and the turban, but signs and wonders, far more awful than

these. Nor can it be said that I have been entrusted indeed with the charge, but yet have not executed it. Or rather, it is not I that have executed, but Christ. Wherefore also it is in Him that I boast, not about common things, but about spiritual. And this is the force of, in things which pertain to

2 God

3 Ms.

a Ms. all is spiritual with us. (susu. intelligible, but might suggest conjec. patirà.) The marginal reading is un- tures,

Extent of St. Paul's labours, number of converts. 465 God. For that I have accomplished the purpose for which I Rom. was sent, and that my words are not mere boast, the miracles,

15, 19. and the obedience of the Gentiles shew. For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God. See how violently he tries to shew that the whole is God's doing, and nothing his own. For whether I speak any thing, or do any thing, or work miracles, He doth all of them, the Holy Spirit all. And this he says to shew the dignity of the Holy Spirit also. See how these things are more wondrous and more awful than those of old, the sacrifice, the offering, the symbols. For when he says, in word and deed, through mighty signs and wonders, he means this, the doctrine, the systemrelating to the King-podoro

φίαν dom, the exhibition of actions and conversation, the dead that were raised, the devils that were cast out, and the blind that were healed, and the lame that leaped, and the other marvellous acts, all whereof the Holy Spirit wrought in us. Then the proof of these things, (since all this is yet but an assertion,) is the multitude of the disciples. Wherefore he adds, So that from Jerusalem, and round about unto Illyricum, I hare fully preached the Gospel of Christ. Count up then cities, and places, and nations, and peoples, not those under the Romans only, but those also under barbarians. For though you were to go the whole way through Phenicia, and Syria, and the Cilicians, and Cappadocians, still reckon up also the parts behind", the country of the Saracens, and Persians, and Armenians, and that of the other savage nations. And this is why he said, round about, that you might not only go through the direct high road, but that you should run over the whole, even the southern part of Asia in your mind. And as he ran over miracles thick as snow, in a single word, by saying, through mighty signs and wonders, so he has comprehended again endless cities, and nations, and peoples, and places, in this one word round about. For he was far removed from all boasting. And this he said on their account, so that they should not be conceited about themselves. And

• This is scarcely historical, except Jerome on Amos 5, 8. implies less. with reference to Arabia. Even St.



St. Paul avoided entering on the work of others.

Homil. at the beginning he said, that I might have some fruit XXIX.

amongst you also, even as among other Gentiles. But here he states the compulsion of his priesthood. For as he had spoken in a sharper tone, he shews also by it his power more clearly. This is why he there only says, even as among other Gentiles. But here he insists on the topic fully, so that the conceit may be pruned away on all grounds. And he does not merely say, preached the Gospel, but have fully preached the Gospel of Christ, so as to shew that his achievements were of zealous striving

Ver. 20. Yea, so have I strived to preach the Gospel, not where Christ was named.

See here another preeminence; that he had not only preached the Gospel to so many, and persuaded them, but he did not even go to those who had become disciples. So far was he from thrusting himself upon other men's disciples, and from doing this for glory's sake, that he even made it a point to teach those who had not heard. For neither does he say where they were not persuaded, but where Christ was not eren named, which is more. And what was the reason why he had this ambition? Lest I should build, he says, upon another man's foundation.

This he says to shew himself a stranger to vanity, and to instruct them that it was not from any love of glory, or of honour from them, that he came to write, but as fulfilling his ministry, as perfecting his priestly duty, as loving their salvation. But he calls the foundation of the Apostles another man’s, not in regard to the quality of the person, or the nature of the preaching, but in regard to the question of reward. For it was not that the preaching was that of another man", yet so far as the reward of it went, it was another man's. For the reward of the labours of others was, to this man, another man's. Then he shews that a prophecy was fulfilled also, saying,

Ver. 21. As it is written, to whom He was not spoken of

they shall see, and they that have not heard shall under. LXX.


Is. 52,



. Ms. adds moto drīžus Podotipicas pò priesthood.' κατόρθωμα όν. The φιλοτιμία, “ zealous årdómser, which means either alien,' striving,' is here opposed to mere ne- or another man's.' cessity of duty, the compulsion of his


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His wish to go to Rome earnest and disinterested. 467 You see he runs to where the labour is more, the toil Rom. greater.

15, 22. Ver. 22. For which cause also I have been much hindered from coming to you.

Observe again, how he makes the end of the like texture with the introduction. For while he was quite at the beginning of the Epistle, he said, Oftentimes I purposed to come Rom. 1, unto you, but was let hitherto. But here he gives the cause also by which he was let, and that not once, but twice even, aye, and many times. For as he says there, oftentimes I purposed to come to you, so here too I have been much' lor often hindered from coming to you. Now it is a thing which iad proves a very strong desire, that he attempted it so often.

Ver. 23. But now having no more place in these par

See how he shews that it was not from any coveting of glory from them, that he both wrote, and was also coming. And having a great desire to see you these many years.

Ver. 24. Whensoever I take my journey into Spain, I trust to see you in my journey; and to be brought on my way thitherward by you, if first I be somewhat filled with your company.

For that he might not seem to be holding them very cheap, by saying, Since I have not any thing to do, therefore I am coming to you, he again touches on the point of love by saying, I have a great desire, these many years, to come

The reason why I desire to come, is not because I am disengaged, but that I may give birth to that desire wherewith I am travailing so long. Then that this again should not puff them up, consider how he lowers them by saying, Whensoever I take my journey into Spain, I trust to see you in my journey. For this was why he stated this, that they should not be high-minded. For what he wants is to shew his love, and at the same time to prevent them from being dainty. And so he places this close on the other, and uses things confirmative of either alternately. For this reason again, that they might not say he makes us a by-object of his journey, he adds, and to be brought on my way thitherward by you : that is, that you may be my witnesses that it is not through any slight of you, but by force of necessity, that I run by you. But as this is still distressing, he heals it

unto you.


468 St. Paul's wish to stay Shepherds should love the flock. Homil. over more carefully, by saying, If I be first somewhat filled

with your company. For by his saying, in my journey, he shews that he did not covet their good opinion. But by saying be filled, that he was eager for their love, and not only was eager for it, but exceedingly so; and this is why he does not say " be filled, but be somewhat so.

That is, no length of time can fill me or create in me a satiety of your company. See how he shews his love, when even though in haste he doth not rise up until he be filled. And this is a sign of his great affectionateness, that he uses his words in so warm a way. For he does not say even I will see, but shall be filled, imitating thus the language of parents. And at the beginning he said, that I might have some fruit. But here, that I may be filled. And both these are like a person who is drawing others to him. For the one was a very great commendation of them, if they were likely to yield him fruit from their obedience; and the other, a genuine proof of his

own friendship. And in writing to the Corinthians he thus 1.Cor. says, That ye may bring me on my journey, whithersoerer 16, 6.

I go, so in all ways exhibiting an unrivalled love to his disciples. And so at the beginning of all his Epistles it is with this he starts, and at the end in this he concludes again. For as an indulgent father doth an only and true

born son, so did he love all the faithful. Whence it was that he 2 Cor. said, Who is weak, and I am not weak? who is offended, 29. and I burn not.

For beyond every thing else this is what the teacher ought John21, to have. Wherefore also to Peter Christ saith, If thou lovest

Me, feed My sheep. And Moses too did He then set over the people of the Jews, when he had shewn a kindly feeling towards them. And David in this way came to be king, having been first seen to be affectionately-minded towards

them ; so much indeed, though yet young, did he grieve for 1 Sam. the people, as to risk his life for them, when he killed that 19,5.

barbarian. But if he said, what shall be done to the man 17, 26. that killeth this Philistine? he said it not in order to demand

a reward, but out of a wish to have confidence placed in himself, and to have the battle with him delivered to his charge.

And therefore, when he came to the king after the victory, he podeu said nothing of these things. And Samuel too was very'



1 Sam.

1 Ms.

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