YALE UNIVERSITY LIBRARY TO THE MEMORY OF THE MOST REVEREND FATHER IN GOD WILLIAM LORD archbishop OF CANTERBURY, PRIMATE OF ALL ENGLAND, FOIMIIERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD, THIS LIBRARY OF ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS, OF CHRIST'S HOLY CATHOLIC CHURCH, UNDERTAKEN AMID HIS ENCOURAGEMENT, AND CARRIED ON FOR TWELVE YEARS UNDER HIS SANCTION, UNTIL HIS DEPARTURE HENCE IN PEACE, IS GRATEFULLY AND REVERENTLY INSCRIBED. HOMILIES S, JOHN CHRYSOSTOM GOSPEL OF ST. JOHN. THE HOMILIES S, JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, GOSPEL OF ST, JOHN, TRANSLATED, WITH NOTES AND INDICES. PART II. HOM. XLII.— LXXXTIII. OXFORD, JOHN HENRY PARKER *, F, AND J, RIVINGTON, LONDON. MDCCCLII, BAXTER, PRINTER, OXFORD. CONTENTS. HOMILY XLII. Page 361. John vi. 1 — 4. After these things Jesus went over the sea of Galilee, into the parts of Tiberias. And a great multitude followed Him, because they saw the miracles which He did on them that were diseased. And Jesus departed into a mountaiii, and there sat with His disciples. And the Passover of the -Jews was nigh. HOMILY XLIII Page 372. John vi, 16—18, And wlien even was now come. His disciples went douri. unto the sea, and entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come unto them. And the sea arose by reason of a great wind that blew. HOMILY XLIV. Page 378. John vi. 26, 27. Jesus answered them, ntid said. Verily, verily, I say unto you. Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves and were filled. Labour not for the meal which perisheth, hut for that meat which endureth unto everlasting life. VI CONTENTS, HOMILY XLV. Page 383. John vi. 28—30. Then said they unto Him, What shall ice do, that we might work the works of God? Jesus answered and said unto them. This is the work of God, that ye believe on Him Whom He hath sent. Tliey said therefore unto Him, What sign shewest thou then, that we may see and believe thee ? what dost thou work ? HOMILY XLVI. Page 394. John vi. 41, 42. The Jews then murmured ai Him, because He said, I am ihe bread wliich came down from heaven ; and they said, Is not this Jesus, the son of Joseph, whose father and mother we know f How is it then that he saiih, I came down from heaven ? HOMILY XLVII. Page 403. John vi. 53, 54. Jesus therefore said unto them. Verily, verily, I say unto you. Except ye eat the Flesh of ihe Son of Man, and drink His Blood, ye have not eternal life in yourselves. Whoso eateth My Flesh, and drinketh My Blood, hath life in himself. HOMILY XLVIII. Page 415. John vii. \, 2. After these things Jesus walked in Galilee ; J'or He would not walk in Jewry, because the Jews sought to kill Him. Now the Jews' feast of tabernacles was at hand. CONTENTS. vii HOMILY XLIX. Page 422. John vii. 9, 10. When He had said these words uiilo them, He abode still in Galilee. But when His brethren itere gone up, then went He up also unto the feast, not openly, but as it were in secret. HOMILY L. Page 43 L John vii. 25 — 27. Then said some of them of Jerusalem, Is not this he, tvhom they seek to kill? But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ ? Howbeit we know this man whence he is. HOMILY LI. Page 439. John vii. 37, 38. In the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. HOMILY LII. Page 446. John vii. 45, 46. Then came tlie officers to ihe Chief Priests and Pharisees ; and they said unto them, Why have ye not brought him? The officers answered. Never man spake like this Man. Vin CONTENTS. HOMILY LIII. Page 455. John viii, 20. These words spake Jesus in the treasury, as He taught in the Temple; and no man kiid hands on Him, for His hour was not yet come. HOMILY LIV. Page 463. John xiii. 31, 32. Then said Jesus to those Jews which believed on Him, If ye continue in My word, then are ye My disciples indeed. And ye shall know the truth, and the truth shall make you free. HOMILY LV. Page 473. John viii. 48, 49. Then answered ihe Jews, and said unto Him, Say we not well that thou art a Samaritan, and hast a devil? Jesus answered, I have not a devil; but I honour My Father. HOMILY LVI. Page 480. John ix. 1, 2. And as Jesus passed by, He saw a man which tvas blind from his birth. And His disciples asked Him, saying, Master, who did sin, this man, or his parents, that he was born blind? CONTENTS. ix HOMILY LVII. Page 489. John ix. 6, 7. When Jesus had thus spoken, He spat on the ground, and made clay of the spittle, and He anointed the eyes of the blind man with clay, and said, Go, wash in the pool of Siloam. HOMILY LVIII. Page 497. John ix. 17, 18. They say unto ihe blind man again, What sayesi thou oj him, that he hath opened thine eyes ? He said, He is a Prophet. The Jews then did not believe. HOMILY LIX. Page 509. John ix. S4— 36. And they cast him out. And Jesus heard that they had cast him out; and when He had found him. He said unto him. Dost thou believe on the Son of God ? He answered and said. Who is He, Lord, that I might believe On Him? And the rest. HOMILY LX. Page 520. John X. 14, 15. I am the good Shepherd, and know My sheep, and am known of Mine. As the Father knoweth Me, even so know I ihe ¦ Father ; and I lay down My life for the sheep. X CONTENTS. HOMILY LXI Page 533. John X. 22—24. And it was at Jerusalem Ihe Feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon's porch. Then came the Jews round about Him, and said unto Him, How long dost thoa make us to doubt ? HOMILY LXII. Page 544. John xi. 1, 2. Now a certain man was sick, named Lazarus, of Bethany, of the town of Mary and her sister Martha. It was that Mary which anointed the Lord with ointment. HOMILY LXIII. Page 555. John xi. 30,31. Now Jesus was not yet come into the town, but was in that place where Martha met Him. The Jews then which were with her, and what follows. HOMILY LXIV. Page 564. John xi. 41, 42. Jesus lifted up His eyes, and said. Father, I thank Thee ihat Thou hast heard Me; and I knew that Thou hearest Me always, but became of the people which stand by, J said it. And what follows. CONTENTS. XI HOMILY LXV. Page 576. John xi. 49, 50. And one of them, Caiaphas, being the High Priest ihat same year, said unto them. Ye know nothing at all, nor consider that ii is expedient that one man should die fur the people, and that the whole nation perish not, 8fc. HOMILY LXVI. Page 583. John xii. 8. Much people of the Jews therefore knew that He was there, and they came, not for Jesus' sake only, but that they might see Lazarus also, whom He had raised from the dead. HOMILY LXVII. Page 591. John xii. 25, 26. He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal. If any man serve Me, let him follow Me. HOMILY LXVIII. Page 598. John xii. 34. The people answered Him, We have heard out of the Law that Christ abideth for ever ; and how sayesi thou. The Son of Man must be lifted up'? Who is this Son of Man? xn CONTENTS. HOMILY LXIX. Page 605. John xii. 42, 43. Nevertheless among the chief rulers also many believed on Him ; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God. HOMILY LXX. Page 612. John xiii. 1. Now before the feast of ihe Passover, when Jesus knew that His hour was come ihat He should depart out of this world unto ihe Father, having loved His own which were in the world, He loved them unto the end. HOMILY LXXI. Page 619. John xiii. 12. And He took His garments, and having sat down again, said unto them, Know ye what I have done to you? And what follows. HOMILY LXXII. Page 626. John xiii. 20. Verily, verily, I say unto you, He that receiveth whomsoom 1 send, receiveth Me: and He that receiveth Me, receiveth Him that sent Me. CONTENTS. XUl HOMILY LXXIII. Page 636. John xii. 36. Simon Peter said unto Him, Lord, whither goest Thou ? Jesus answered Him, Whither I go thou canst not follow Me now, but thou shalt follow Me afterwards. HOMILY LXXIV. Page 644. John xiv. 8, 9. Philip saith unto Him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him. Have I been so long time with you, and yet hast thou not known Me, Philip ? He who halh seen Me, hath seen ihe Father. HOMILY LXXV. Page 649. John xiv. 15 — 17. If ye love Me, keep My commandments. And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever ; even the Spirit of truth. Whom the world cannot receive, because it seeth Him not, neither knoweth Him. HOMILY LXXVI. Page 663. John xiv. 31. xv. 1. Arise, let us go hence. I am the true Vine, {ye are the branches,) and My Father is the Husbandman. XIV CONTENTS, HOMILY LXXVII. Page 671. John XV. 11, 12. These things have I spoken unto you, that My joy might remain in you, and that your joy might be full. This is My commandment, that ye love one another, as I have loved you. HOMILY LXXVIII. Page 682. John xvi. 4 — 6. These things I said not unto you at the beginning, because I was with you. But now I go My way to Him that sent Me; and none of you asketh Me, Whither goest Thou'? But because I have said these things unto you, sorrow hath filled your heart. HOMILY LXXIX. Page 693. John xvi. 16, 17. A little while, and ye shall not see Me : and again, a little while, and ye shall see Me, because I go to the Father. Then said some of His disciples among themselves, What is this that He saith? And what follows. HOMILY LXXX. Page 705. John xvii. 1. These words spake Jesus, and lifted up His eyes to heaven, and saith. Father, the hour is come ; glorify Thy Son, that Wj Son also may glorify Thee. CONTENTS. XV HOMILY LXXXI. Page 713. John xvii. 6. / have manifested Thy Name unto the men which Thou gavesi Me out of ihe world ; Thine they were, and Thou gavesi them Me, and they have kept Thy word. HOMILY LXXXII. Page 721. John xvii. 14. I hare given them Thy word; and ihe world hath hated them, because they are not of the world, even as I am not of the world. HOMILY LXXXIIL Page 731. John xviii. 1. When Jesus had spoken these words. He went forth with His disciples over the brook Cedron, where was a garden, into the which He entered, and His disciples. HOMILY LXXXIV. Page 746. John xviii. 37. To this end was I born, and for this cause came I into ihe world, ihat I should bear witness unto the truth. Every one that is of the truth heareth My Voice. CONTENTS. HOMILY LXXXV. Page 755. John xix. 16 — 18. Then delivered he Him therefore unto them to be crucified. And they took Jesus, and led Him away. And He, bearing His cross, went forth into a place called the place of a skull, where they crucified Him. HOMILY LXXXVI. Page 770. John XX. 10, 11. Then the disciples went away again unto their own home. But Mary stood without at the sepulchre, weeping. HOMILY LXXXVII. Page 780. John XX. 24, 25. i Bui Thomas, one of the twelve, called Didymus, was not uith them when Jesus came. The other disciples therefore said unto him. We have .seen the Lord. But he said, Except T shall see in His Hands — / will not believe. HOMILY LXXXVIII. Page 790. ' .John xxi. 15. So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord, Thou, knowesl that I love Thee. >. HOMILY XLH. John vi. 1 — 4. After these things Jesus went over the sea of Galilee, into the parts of^ Tiberias. And a great multitude followed Him, i d% to. because then saw the^ miracles which He did on them that'^^l'^. .^ not lu were diseased. And Jesus departed^ into a mountain, andG.T.^ there sat with His disciples. And the Passover of the g-^t." Jews* was nigh. anTjxes [ai'^X.] G. T. Beloved, let us not contend with violent men, but learn^ ^ iv {op- when the doing so brings no hurt to our virtue to give place ¦^n^"" to their evil counsels : for so all their hardihood is checked. ^- T- As darts when they fall upon a firm*, hard, and resisting content' substance, rebound with great violence on those who throw ^,'"^^'^«- '¦ them, but when the violence of the cast hath nothing to al. Siar. oppose it, it soon becometh weaker and ceaseth, so is it with insolent men; when we contend with them they become the fiercer, but when we yield and give ground, we easily abate all their madness. Wherefore the Lord when He knew that the Pharisees had heard that Jesus made and baptized more disciples than John, went into Galilee, to quench their envy, and to soften by His retirement the wrath which was likely to be engendered by these reports. And when He departed for the second time into Galilee, He cometh not to the same ''places as before; for He went not to Cana, but to the other \ide of the sea, and' great multitudes followed Him, behold- J^e°-^_ ing ihe miracles which He did. What miracles? Whyforeaiso' 2 B 362 Why Christ departed into a mountain. HoMiL. doth he ' not mention them specifically ? Because this i^i^Evangehst most of all was desirous of employing the greater ' dost part of his book on the discourses and sermons [of Christ]. *''°"' Observe, for instance, how for a whole year, or rather how even now at the feast of the Passover, he hath given us no more information on the head of miracles, than merely that He healed the paralytic and the nobleman's son. Because he was not anxious to enumerate them all, (that would have been impossible,) but of many and great to record a few. Ver. 2. A great multitude followed Him beholding th miracles that He did. What is here told marks not a very wise state of mind"; for when they had enjoyed such teaching, they still were more attracted by the miracles, which was a sign of the grosser state. For " miracles," It saith, " are not for believers, but for unbelievers ''." The people described by ¦•"a!. Matthew acted not thus^, but how? They all, he saith, 6urii'"° ^'^''^ astonished at His doctrine, because He taught as one Mat. 7, having authority. 28. 29. " And why doth He occupy the mountain now, and sit there with His disciples ?" Because of the miracle which was about to take place. And that the disciples alone went up with Him, was a charge against the multitude which followed Him not. Yet not for this only did He go up into the mountain, but to teach us ever to rest at intervals from "T^seV the tumults and confusion of common life ^ For solitude is '*'"'''• a thing meet for the study of wisdom. And often doth He go up alone into a mountain, and spend the night there, and pray, to teach us that the man who will come most near to God must be tree from all disturbance, and must seek times and places clear of confasion. .| Ver. 4. A9id ihe Pas.sover, a feast of the Jews, was nigh. " How then," saith some one, " doth He not go up unto the feast, but, when all are pressing to Jerusalem, goeth Himself into Galilee, and not Himself alone, but taketh His disciples with Him, and proceedeth thence to Capernaum ?" Because henceforth He was quietly annulling the Law, taking occa sion from the wickedness of the Jews. » al. ' this kind of following belongs 14, 22. where the words relate to &i not to a settled mind.' gift of tongues i" Not exactly quoted from 1 Cor. Philip questioned. 363 Ver. 5. And as He lifted up His eyes. He beheld a great John co7npany°. Yi. 5. This sheweth that He sat not at any time idly ' with the dis- ' awKws ciples, but perhaps carefully conversing with them, and making them attend^ and turn towards Him, a thing which pecuharly 2 al. marks'* His tender care, and the humility and condescension' '^'"^''" of His demeanour towards them. For they sat with Him, perhaps looking at one another; then having lifted up His eyes. He beheld the multitudes coming unto Him. Now the other Evangelists say, that the disciples came and asked and besought Him that He would not send them away fasting, ¦ while St. John saith, that the question was put to Philip by Christ. Both occurrences seem to me to be truly reported, but not to have taken place at the same time, the former " account being prior to the other, so that the two are entirely dilFerent. Wherefore then doth He ask Philip? He knew which of His disciples needed most instruction ; for this is he who afterwards said, Shew us the Father, and it sufficeth tis, and c. 14, 8. =¦ on this account Jesus was beforehand bringing him into a -proper state^. For had the miracle simply been done, the'^/J^iJe- : marvel would not have seemed so great, but now He before- ^'^^'' hand constraineth him to confess the existing want, that r knowing the state of matters he might be the more exactly acquainted with the magnitude of the miracle about to take : place. Wherefore He saith *, 4 ^^^ ; Whence shall we have so many loaves', that these may eat ? ' and see So in the Old [Testament] He spake to Moses, for He s^ith.' :;.wrought not the sign until He had asked him, What is that in thy hand ? Because things coming to pass unexpectedly ;and all at once '•", are wont to throw us into forgetfulness of = a%p6ov - things previous, therefore He first involved him in a con- j.fession of present circumstances, that when the astonishment ,, should have come upon him, he might be unable afterwards ' to drive away the remembrance of what he had confessed, jj,.and thus might learn by comparison the greatness of the "= hia^Ki-i/as Tois oip6a.Xfi.o1s hpa. oxXov <• Ben. Ed. reads : ov fiAAurra Kal woXiv. In G. T. the words are : fVTivBiv t^v Kri^tjioviav ecrri jxaBetv. .Jirdpas otv & 'Irjcrovs tovs o8a\iJ.ovs, " In G. T. Tr66vj ayopd'aM'' decree^- Therefore after saying, making Himself equal i,f,riov with God, he used not any such correction ; for the matter spoken of was not an erroneous fancy of theirs, but His own assertion ratified by His works. Philip then having been questioned, Ver. 8, 9. Andrew, Simon's" brother, said, There is a lad^SifiHyas here, which hath five barley loaves, and two small fishes : "^Tf"" but what are they among so many ? Andrew is higher minded than Philip, yet had not he attained to every thing. Yet I do not think that he spake without an object, but as having heard" of the miracles of the Prophets, and how Elisha wrought a sign with the loaves ; 2 Kings on this account he mounted to a certain height*, but could 4 '^f^' not attain to the very top. 'farther' Let us learn then^, we who give ourselves to luxury, what^ al. was the fare of those great and admirable men ; and in ™°^ quality and quantity^ let us behold and imitate the thriftiness ^ [of that of their table. -f„tf What follows also expresses great weakness. For after Morel. saying, hath five barley loaves, he addeth, but what are they among so many? He supposed that the Worker of the miracle would make less out of less, and more out of more. But this was not the case, for it was alike easy to Him to cause bread to spring forth' from more and from less, since He^^rT/TB- needed no subject-matter. But in order that the creation '^'" might not seem foreign to His Wisdom, as afterwards slanderers and those affected with the disease of Marcion'sgee said. He used the creation itself as a groundwork for His°°^'^^' marvels. When both the disciples had owned themselves at a loss, then He wrought the miracle; for thus they profited the more, having first confessed the difficulty of the matter, that when it should come to pass, they might understand the power of God. And because a miracle was about to be e i. e. the Equality of The Son with ^ al. ' for I think that the miracles of The Father. ^^ Prophets had entered his mind. 366 Of the giving of thanks. HoMiL. wrought, which had also been performed by the Prophets, '- although not in an equal degree, and because He would do it after first giving thanks, lest they should fall into any suspicion of weakness on His part, observe how by the very manner of His working He entirely raiseth their thoughts of it and sheweth them the difference (between Himself and others). For when the loaves had not yet appeared', that thou mayest learn, that things that are not are to Him as Hom. 4, though they were, (as Paul saith, Who calleth the things that be not as though they were,) He commanded them, as if the table were prepared and ready, straightway to sit down, ' al. ^ rousing by this the minds of His disciples. And because' they had profited by the questioning, they immediately obeyed, and were not confounded, nor said, " How is this, why dost Thou bid us sit down, wheu there is nothing before us ?" Tile same men, who at first disbelieved so much as to say, " Whence shall we buy bread ?" began so far to «al. 'he- believe even before they saw the miracle^, that they readily jjjj^j^gjg. made the multitudes to sit down. But why when He was about to restore the paralytic did He not pray, nor when He was raising the dead, or bridling the sea, while He doth so here over the loaves ? It was to shew, that when we begin our meals, we ought to give thanks unto God. Moreover, He doth it especially in a lesser matter, that thou mayest learn that He doth it not as having any need ; for were this the case, much more would He have done so in greater things; but when He did them by His own authority, it is clear that it was through condescension [3.] that He acted as He did in the case of the lesser. Besides^: a great multitude was present, and it was necessary that they should be persuaded that He had come according to the will of God. Wherefore, when He doth miracles in the absence of witnesses, He exhibiteth nothing of the kind; but when He doth them in the presence of many, in order to persuade them that He is no enemy of God, no adversary of Him Who hath begotten Him, He removeth the suspicion by thanksgiving. ' In Ben. the reading is : ' for when gloss of a transoriher, surprised at the the loaves had not yet appeared, He suspension of the sense. doth the miracle.' This loots like the Of the twelve baskets. 367 " And He gave to them that were set down, and they were John filled \" ^i- 12- Seest thou how great is the interval between the servants and the Master? They having grace by measure, wrought their miracles accordingly, but God, Who acteth with free power, did all most abundantly, Ver. 12. Attd He said^ unto His disciples. Gather up ihe fragments which remain"^ ; — and they gathered them toge ther, andfilled twelve baskets. This was not a superfluous show, but in order that the matter might not be deemed a mere illusion ; and for this reason He createth " from matter already subsisting, " But why " Sw- gave He not the bread to the multitudes to bear, but (only) ""'''''" to His disciples?" Because He was most desirous to instruct these who were to be the teachers of the world. The multitude would not as yet reap any great fruit from the miracles, (at least they straightway forgot this one and asked for another,) while these would gain no common profit. And what took place was moreover no ordinary condemn ation of Judas, who bore a basket. And that these things were done for their instruction is plain from what is said afterwards, when He reminded them, saying, Do ye not yet understand — how many baskets ye took up? And for the Mat. 16, same reason it was that the baskets of fragments were equal in number to the disciples ; afterwards, when they were instructed, they took not up so many, but only seven baskets. Mat. 15, And I marvel not only at the quantity of loaves created, but besides the quantity, at the exactness of the surplus, that He caused the superabundance to be neither more nor less than just so much as He willed, foreseeing how much they would consume ; a thing which marked unspeakable power. The fragments then confirmed the matter, shewing both these points; that what had taken place^ was no illusion, ''or 'had heen ^ These words, which are not found fishes as much as they wauld. made in G. T., are quoted in place of v. 10, ' When they were filled. He said. II. And Jesus said. Make the men N. T. sit down. Now there was much grass ™ That nothing be lost. Therefore in the place. So the men sat down, in they gathered them together, and filled number about five thousand. And twelve baskets with the fragments of Jesus took the loaves ; and when He the five barley loaves, which remained had given t/ianks, He distributed to the over and above unto them that had disciples, and the disciples to them that eaten. N. T. were set down; and likewise of the 368 Christ teacheth contempt of the world. HoMiL.and that these were from the loaves by which the people '- had been fed. As to the fishes, they at this time were produced from those already subsisting, but at a later period, after the Resurrection, they were not made from subsisting matter. "Wherefore?" That thou maye.st understand that even now He employed matter, not from necessity, nor as " vvo- needing any base" (to work upon), but to stop the mouths of ''"^ heretics" "And the multitudes said, that this is of a truth The Prophet"." Oh, excess of gluttony! He had done ten thousand things more admirable than this, but no where did they make this confession, save when they had been filled. Yet hence it is evident that they expected some remarkable prophet; for those others had said (to John), Art thou that Prophet'? while these say, This is that Prophet. Ver. 15. When Jesus therefore perceived that they would. come and take Him by force to make Him a king. He ^ [Uim- departed again into a mountainK alone! Wonderful ! How great is the tyranny of gluttony, how G. T. great the fickleness of men's minds ! No longer do they "irapa- vindicate the Law, no longer do they care for the violation' T^vffeais, pf jjjg Sabbath, no longer are they zealous for God ; all such /Bcio-eas considerations are thrown aside, when their bellies have been filled ; He was a prophet in their eyes, and they were about to choose Him for a king. But Christ fleeth. " Where fore ?" To teach us to despise worldly dignities, and to shew 4 al. us that He needed nothing on earth. For He who chose* 'shew- a,n things mean, both mother and house and city and nurture and attire, would not afterwards be made illustrious by things on earth. The things which (He had) from heaven were glorious and great, angels, a star, His Father loudly «y3oS;' speaking'*, the Spirit testifying, and Prophets proclaiming' Him from afar ; those on earth were all mean, that thus His power might the more appear. He came also to teach us to despise the things of the world, and not to be amazed or astonished by the splendours of this life, but to laugh them all " i. e. the Gnostics, see note, p. 71. that Prophet which should com£ into the o In place of ^er. 14. Then those world. men, when they had seen the miracle p al. • wherefore elsewhere they said, that Jesus did, said, This is of a truth Is this, &c.' The glory of this world a slavery. 369 to scorn, and to desire those which are to come. For he who John admires things which are here, will not admire those in the ^^' ^^' heavens. Wherefore also He saith to Pilate, 3Iy Kingdom c.i8,36. is not of this world, that He may not afterwards appear to have employed mere human terror or dominion for the purpose of persuasion. Why then saith the Prophet, Behold, Zech. 9, thy King cometh unto thee, meek, and sitting upon an ass ? He spake of that Kingdom which is in the heavens, but not of this on earth ; and on this account Christ saith, / receive c. 5, 4i. not honour from men. Learn we then, beloved, to despise and not to desire the honour which is from men; for we have been honoured with the greatest of honours, compared with which that other is verily' insult, ridicule, and mockery. And as the riches of'al. this world compared with the riches of that are poverty, as this ^IXT^ life apart from that is deadness'', (for let^ the dead bury their ^ ,,4,cp„. dead,) so this honour compared with that is shame and ridicule. '^'*- Matt. 8 Let us then not pursue it. If they who confer it are of less 22. ' account than a shadow or a dream, the honour itself much jf '" ' ^^'' more so. The glory of man is as the flower of the grass; and saith,' what is meaner than the flower of the grass ? Were this 1 34! glory everlasting, in what could it profit the soul? In nothing. Nay, it very greatly injures us by making us slaves, slaves in worse condition than those bought with money, slaves who obey not one master only, but two, three, ; ten thousand, all giving different commands. How much 1 better is it to be a free man than a slave, to be free from the , slavery of men, and subject only to the dominion of God ? Tl p In a word, if thou wilt desire glory, desire it, but let it be the / j glory immortal, for that is exhibited on a more glorious stage,^j and brings greater profit. For* the men here bid thee be at4 ai. charges to please them, but Christ, on the contrary, giveth ^^^°^ ' thee an hundredfold for what thou givest Him, and addeth moreover eternal life. Which of the two then is better, to be admired^ on earth, or in heaven? by man, or by God?5Sav. to your loss, or to your gain ? to wear a crown for a single l^^^^^, day, or for endless ages ? Give to him that needeth, but give not to a dancer, lest thou lose thy money and destroy his soul. For thou art the cause of his (coming to) perdition through unseasonable munificence ^ Since did those on the c or love of praise 370 Sin of encouraging dancers. HoMiL. stage know that their employment would be unprofitable, '- they would have long ago ceased to practise it ; but when they behold thee applauding, crowding after them, spending and wasting thy substance upon them, even if they have no desire to follow (their profession), they are kept to it by the desire of gain. If they knew that no one would praise what they do, they would soon desist from their labours, by reason of their unprofitableness ; but when they see that the action is admired by many, the praise of others becomes a bait to them. Let us then desist from this unprofitable expense, let us learn upon whom and when we ought to spend. Let us not, I implore you, provoke God in both ways, gathering whence we ought not, and scattering where we ought not; for what anger doth not thy conduct deserve, when thou passest by the poor and givest to a harlot ? Would not the paying the hire of sin and the bestowing honour where it were meet to punish have been a charge against thee, even hadst thou paid out of thy just earnings ? but when thou feedest thine uncleanness by stripping orphans and wronging widows, consider how great a fire is prepared for those who Kom. 1, dare such things. Hear what Paul saith, Who not only do I ' these things, but also have pleasure in^ them that do them. 'consent Perhaps we have touched you sharply, yet if we touch you ^Si^Twciiot, there are actiiaP punishments awaiting those who sin ¦irpayijA- without amendment. What then availeth it to gratify by words those who shall be punished by realities ? Dost thou 3 or take pleasure" at a dancer, dost thou praise and admire 'consent jjjjji p Then art thou worse than he ; bis poverty affords him an excuse though not a reasonable one, but thou ait stripped even of this defence. If 1 ask him, " Why hast thou left other arts and come to this accursed and impure one ?" he will reply, " because I -ean with little labour gain great profits." But if I ask thee why thou admirest one who spends his time in impurity, and lives to the mischief of many, thou canst not run to the same excuse, but must bow down thy face and be ashamed and blush. Now if when called by us to give account, thou wouldest have nothing to ¦< al. reply S when that terrible and inexorable Judgment cometh ^™"g^j where we shall render account of thoughts and deeds and ; nothing' every thing, how shall we stand ? with what eyes shall we behold ! The strict account to be given hereafter. 371 our Judge ? what shall we say ? what defence shall we make ? John what excuse reasonable or unreasonable shall we put for '- — - ward ? shall we allege the expense ? the gratification ? the perdition of others whom by means of his art we ruin ? We can have nothing to say, but must be punished with a punishment having no end, knowing no limit. That this come not to pass, let us henceforth guard all points, that having departed with a good hope, we may obtain the ever lasting blessings; to which may we all attain through the grace and lovingkindness of our Lord Jesus Christ, by Whom and with Whom to the Father and the Holy Ghost be glory, now and ever and world without end. Amen. HOIMILY XLIII. John vi. 16 — 18. 1 ettI [els And when even was now come. His disciples went down 2 'i.va- t^^ ^^^> ^''^d entered^ into a ship, and went over' the sea ftfyres toward Capernaum. And it was* now dark, and Jesus was G. T.] not come unto them. And the sea arose by reason of a great "^''T wind that blew. Lets TO TT. G.T.] Hyevero Christ providcth for the good of His disciples not only veiG.T.] when He is present in the body, but also when far away ; for having abundance of means aud of skill. He effectelh one and the same end by contrary actions. Observe, for instance, what He hath done here. He leaveth His disciples, and goeth up into a mountain; and they", when even was come, went down unto the sea. They waited for Him until evening, expecting that He would come unto them; but when even was come, they could no longer endure not to seek their Master " ; so great a love possessed them. They said not, " It is now evening, and night hath overtaken us, whither shall we depart? the place is dangerous, the time « al. ' in- unsafe ;" but, goaded^ by their longing, they entered into the ship. For it is not without a cause that the Evangelist hath 8 al. 'sig- declared^ the time also, but by it to shew the warmth of their nifies' , love. Wherefore then doth Christ let them go, and not shew 'al. 'and Himself? And again', wherefore doth He shew Himself 8ai'7hut'<^^^''i°g alone upon the sea? By the first He teacheth rather' " Ben. 'they having been left behind t> gen. ' not to go to seek Him.' by their Master, when &c.' Some miracles witnessed by disciples only. 373 them how great (an evil) it is to be forsaken by Him, and John maketh their longing greater ; by the second, again, He — '¦ — - sheweth forth His power. For as in His teaching they heard not all in common with the multitude, so in the case of the miracles they saw them not all with the mass of people, since it was needful that they who were about to receive in charge the presidency' of the world, should have somewhat ' irpo- more than the rest. "And what sort of miracles," saith '^^"'^ ""'' some one, " saw they by themselves ?" The Transfiguration on the mount; this on the sea, and those after the Resur rection, which are many and important. And from these I conjecture that there were others also. They came to Capernaum without any certain information, but expecting to find Him there, or even in mid passage ; this the Evan gelist implies by saying that it was now dark, and Jesus was not yet come to them. And the sea arose by reason of a great wind that blew. What did they ? They were troubled, for there were many and various causes which forced them to be so. They were afraid by reason of the time for it was dark, of the storm for the sea had risen, of the place for they were not near land ; but, Ver. 19. Hadrowed about five and twenty' furlongs. "five And, lastly, by reason of the strangeness of the thing, for, l^^^^y They see Him ^ walking upon the sea. w And when they were greatly troubled, N. t.' Ver, 20. He saith unto them, It is I, be not afraid. ^ ' *^y Wherefore then appeareth He? To shew that it was Hejesus.' Who would make the storm to cease. For this the Evan-^" ^" gelist hath shewn, saying % Ver. 21. They were willing to receive Him*, and innne- 4 Uato diately the ship was near the land ¦*. the He not only gave them a safe passage, but also one with a j^,. t fair wind. To the multitude He sheweth not Himself walking upon the sea, for the miracle was too great to suit their infirmity. Indeed, even by the disciples He was not seen long doings al. this, but He appeared, and at once retired^. Now this seems '^^ " c al. ' is shewn (or It shew.s by the * ' at the land whither they went.' ^^^^^, Evangelist, saying,' &o. N. T. 374 The stilling of the storm. HoMiL.to me to be a different miracle from that found in Matthew j Mat 14^"^ ^^^ ^' ^® different is clear from many reasons. For He worketh often the same miracles, in order to cause the be holders not merely to count them very strange % but also to receive them with great faith. It is I, be not afraid. As He spake the word. He cast out fear from their souls. But at another time not so; wherefore Mat. 14, Peter said. Lord, if it be Thou, bid me to come unto Thee, Whence then was it that at that time they did not straight- • i. e. viray admit this ', but now were persuaded ? It was because that it . " was then the storm continued to toss the bark, but now at His (Christ ^^'"^^ ^^ calm had come. Or if the reason be not this, it is that other which I have before mentioned, that oftentimes working the same miracles. He made the second to be readily received by means of the first. But wherefore went He not up into the ship ? Because He would make the marvel 5 lit. greater, would more openly^ reveal to them His Godhead, jj^gj^ .and would shew them, that when He before gave thanks. He al. did not so as needing aid, but in condescension to them. He clearly' allowed the storm to arise, that they might ever seek Him ; He stilled the storm, that He might make known to them His power ; He went not up into the ship, that He might make the marvel greater. Ver. 22. And the people that were there saw that there was none other boat there save the one into which the disciples had entered, and that Jesus went not into the boat, but His disciples '. And why is John so exact? Why said he not that the 'al- multitudes having passed over on the next day departed'? He desires to teach us something else, namely, that Jesus allowed the multitudes if not openly, at least in a secret manner, to suspect what had taken place. For, They saw, ' al. 'so that the beholders might alone; {howbeit there came other little both marvel, and not count them very boats from Tiberias nigh unto the place strange.' where they did eat bread, after that the f N. T. ver. 22 — 24. The day Lord hail given thanks ;) when the following, when thepeople which stood people therefore savj that Jesus was on the other side of the sea saw not there, neither His disciples, the^ that there was none other boat there also took shipping, and came to Caper- save that one whereinto His disciples naum seeking for Jesus. The read- were entered, and that Jesus went not ingsherevary, without variety of mean- with His disciples into the boat, but ing. that His disciples were gone away ' came' The passage of the lake. 375 saith he, that there was none other boat there but one, and John that Jesus went not into it with His disciples. 24. 25. Ver. 24. And embarking in boats from Tiberias, they came to Oapernaum seeking Jesus. What else then could they suspect, save that He had arrived there crossing the sea on foot? for it was not possible to say that He had passed over in another ship. For there was one, saith the Evangelist, into which His disciples entered. Still when they came to Him after so great a wonder, they asked Him not how He crossed over, how He arrived there, nor sought to understand so great a sign. But what say they? Ver. 25. Master, when camest Thou hither? [2.] Unless any one affirm that the " when" is here used by them in the sense of" how." But it is" worth while also" al. to notice here the fickleness of their impulses •*. For they '^^""^ who said, Tliis is that Prophet; they who were anxious to take Him and make Him a king, now when they have found Him take no such counsel, but having cast out their astonish ment, they no longer admire Him for His former deeds. They sought Him, desiring again to enjoy a table like the first. The Jews under the guidance of Moses passed over the Eed Sea, but that case is widely difierent from this. He I did all with prayer and as a servant, but Christ with absolute ^2];t. 1^11' ;. power. There when the south wind' blew, the water yielded % strong j so as to make them pass over on dry land, but here the ^^^*^ miracle was greater. For the sea retaining its proper nature Ex. 14, .so bare its Lord upon its surface*, thus testifying to the4ii't. , Scripture which saith. Who ivalketh upon ihe sea as upon a 'yff^\ pavement. And with reason, when He was about to enter into stubborn . and disobedient Capernaum, did He work the miracle of the loaves, as desiring not only by what took place within, but i.also by the miracles which were wrought without the city, to soften its disobedience. For was it not enough to soften ; even any stone, that such multitudes should come with great '¦'eagerness to that city? Yet they had no such feeling, but ; again desired food for the body; for which also they are ,j!reproached by Jesus. e eUBpavffTov Sp/iiiv al. iiKoXov yvwfa\v. ' al. ' much' «al.' lack' 376 Need of spiritual things : the Lord's Prayer, HoMiL. Let us then, beloved, knowing these things, give thanks ' to God for things of sense, but much more for things spiritual; for such is His will, and it is on account of the latter that He giveth the former, leading in, as it were, by these the more imperfect sort, and giving them previous teaching, because they are yet gaping upon the world. But when such persons, having received these worldly things, rest in them, Matt. 9, then are they upbraided and rebuked. For in the case of him that had the palsy, Christ wished first to give that which was spiritual, but they that were present endured it not ; for when He said. Thy sins be forgiven thee, they exclaimed, This man blasphemeth. Let us not, I entreat you, be so affected, but let us make more" account of those (spiritual) things. Wherefore ? Because when spiritual things are present with us, no harm ariseth from the absence" of fleshly things; but when they are not, what hope, what comfort, shall then remain to us ? wherefore it is for these we ought always to call upon God, and entreat Him for them. And for such hath Christ also taught us to pray ; for if we unfold that Prayer, we shall find that there is nothing carnal in it, but all spiritual, and that even the small portion which seemeth to relate to sense, becometh by the manner spiritual. For to bid | us ask no more than our " successiveV' that is, our " daily," bread, would mark a mind spiritual and truly «ise. And consider what goeth before that. Hallowed be Thy Name, Thy kingdom come. Thy will be done as in heaven so on earth ; then, after naming that temporal (need). He quickly 3 al. leaveth it, and bringeth' us again to the spiritual doctrine, ' came' saying, Forgive us our debts, as we forgive our debtors, Nowhere hath He put in the Prayer riches or glory or dominion, but all things contributing to the benefit of the soul ; nothing earthly, but all things heavenly. If then we are bidden to refrain from the things of this present life, how could we help being wretched and miserable, asking from God those things which even having He biddeth us cast away, to free us from care about them, and for which He biddeth us take no pains'. This is the " using vain repetition;" and this is why we effect nothing by our prayers. "How i iinovfflov, i. e. eis rjjy Movffav rifn. have nor to desire them .'' ' al. no pains, but rather neither to The wicked resei'ved for punishment. 377 then," saith some one, " do the wicked grow rich, how the John unjust and impure, plunderers and covetous ?" Not by God's ^^' ^^' giving; (away with the thought!) but by plundering, and taking more than their due"- "Aud how doth God allow them ?" As He allowed that rich man, reserving him for Lukeie, greater punishment. Hear what (Abraham) saith to him; Son, thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things, but now he is comforted, and thou art tormented. Therefore that we also come not to hear that voice, by living softly and idly, and gathering together for ourselves many sins, let us choose the true riches and right wisdom, that we may obtain the promised good things ; to which may we all arrive, through the grace and loving-kindness of our Lord Jesus Christ, by Whom and with Whom, to the Father and the Holy Ghost, be glory, now and ever and world without end. Amen. = Ben. omits ' but by plundering, and taking more than their due.' C 0 HOMILY XLIV. John vi. 26, 27. Jesus answered them, and said, Verily, verily, I say unto you. Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves and were filled. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. The mild and gentle is not always useful, but there are times when the teacher needs sharper language. For if the disciple be dull and gross, then, in order to touch his dulness 'al.'useto the quick, we must rouse him with" a goad. And this the him.' Son of God hath done in the present as well as in many other cases. For when the crowds had come and found Jesus, and were flattering Him, and saying. Master, when camest Thou Idther? to shew that He desireth not honour from men, but looketh to one thing only, their salvation. He answereth them sharply, wishing to correct them not in this way only, but also by revealing and exposing their thoughts. For what saith He ? Verily, verily, I say unto you, (speaking positively and with a confirmation,) Ye seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled. He chideth and reproveth them by these words, yet doth not so abruptly or violently, but very sparingly. For He saith not, "O ye gluttons and belly-slaves, I have wrought so many wonders, and ye never have either followed Me, or marvelled at My doings ;" but mildly and gently somewhat Carnal mind of the Jews. 379 in this manner; Ye seek Me, not because ye saw miracles, John but because ye did eat of the loaves and were filled ;^^'^^'- speaking not only of the past, but also of the present miracle. " It was not," He saith, " the miracle of the loaves that astonished you, but the being filled"." And that He said not this of them by conjecture they straightway shewed, for on this account they came the second time, as being about to enjoy the same (food) as before. Wherefore they said. Our fathers did eat manna in the wilderness. Again they draw Him to (the subject of) carnal food, which was the chief accusation and charge against them. But He stoppeth not at rebukes, but addeth instruction also, saying. Labour not for ihe meat which perisheth, but for that meat which endureth unto everlasting life. Which the Son of Man giveth^ unto you; for Him hath^ f^'^^^ God ihe Father sealed. N. T. What He saith, is of this kind : " Make ye no account of this earthly, but of that spiritual food." But since some of those who desire to live in doing nothing have abused this speech, as though Christ would entirely abolish working, it is seasonable to say somewhat to them. For they slander, so to speak, all Christianity, and cause it to be ridiculed on the score of idleness. First, however, we must mention that saying of Paul, What saith he? Remember the Lord, kow^.."*'^^'^' He said. It is more blessed to give than to receive. Now how can it be possible for him to give who hath not ? How then saith Jesus to Martha, Thou art carefid and trouble d'^^'^^'^^t ¦^41. 42. about many things, but one thing is needful, and Mary hath chosen that good part? and again. Take no thought for iAeMatt.6, morrow. For it is necessary now to resolve all these questions, not only that we may check men if they would be idle, but also that the oracles of God may not appear to bring in what is contradictory. Now Paul in another place saith. But we beseech you,^^'^^^.^ brethren, ihat ye increase more and more, that ye study \2. to be quiet, and to do your own business; ihat ye may walk honestly toward them that are without: and again; Let him that stole, steal no more; but rather let him labour, Eph, 4, 28. '¦ al. For He all but saith this in what He directeth against them : ' It was not, &c.' c c 2 380 Diligence without carefulness. noMih. working with his own hands, that he may have to give to -him ihat needeth. Here the Apostle bids not simply work, but to work so vigorously and laboriously, as to have thereby somewhat to give to others. And in another place the same Acts20, saith again; These hands have ministered to my necessities, and to them ihat were with me. And writing to the 1 Cor. Corinthians he said, What is my reward then? Verily, that when I preach the Gospel, I may make the Gospel of Christ without charge. And when he was in that city, he abode Acts 18, with Aquila and Priscilla, and wrought, for by their occu pation they were tentmakers. These passages shew a yet more decided opposition as 'Kara to the letter"; we must therefore now bring forward the ^'''^ "solution. What then must be our reply? That to take no thought, doth not mean "not to work," but "not to be nailed to the things of this life;'' that is, to take no care for to-morrow's ease, but to deem that superfluous. For a man may do no work, and (yet) lay up treasure for the morrow; and a man may work, yet be careful for nothing; for careful ness and work are not the same thing ; it is not as trusting to his work that a man worketh, but, that he may impart to him that needeth. And that too which was said to Martha refers not to works and working, but to this, that it is our duty to know the right season, and not to spend on carnal things the time proper for listening. Thus Christ spake not the words as urging her to " idleness," but to rivet her to listening. " I came," saith He, " lo teach you needful things, but thou art anxious about a meal. Dost thou desire to receive Me, and to provide for Me a costly table? Provide another sort of entertainment, by giving me a ready hearing, and by imitating thy sister's longing for instruction." He said not this to forbid her hospitality, (away with the thought! how could that be ?) but to shew that she ought not in the season for listening be busy about other matters. For to say. Labour not for the meat thai perisheth, is not the expression of one implying that we ought to be idle; (in fact, this most especially is meat that perisheth, for idleness is wont to teach all wickedness;) but that we ought to wort, and to impart. This is meat that never perisheth; but if any be idle and gluttonous, and careth for luxury, that man Of the meat that never perisheth. 381 worketh for the meat that perisheth. So too, if a man by John his labour should feed Christ, and give Him drink, and clothe Him, who " so senseless and mad " as to say that such ' al. an one labours for the meat that perisheth, when there is for, ""f^j,, this the promise of the kingdom that is to come, and of those schooled, good things ? This meat endureth for ever. But at that time, since the multitudes made no account of faith, nor sought to learn Who it was that did these things, and by what power, but desired one thing only, to fill their bellies without working; Christ with good reason called such food, 7neat Ihat perisheth. " I fed," He saith, " your bodies, that after this ye might seek that other food which endureth, which nourisbeth the soul; but ye again run" after that which is ^al.' fall earthy. Therefore ye do not understand that I lead you °^"' not to this imperfect food, but to that which giveth not temporal but eternal life, which nouiisheth not the body but the soul." Then when He had uttered such great words concerning Himself, and had said that He would give this food, in order that what was spoken might not stand in their way, to make His saying credible He attributcth the supply to the Father. For after saying. Which the Son of Man shall give you; He addeth. Him hath God the Father sealed, that is, " hath sent Him for this purpose, that He might bring the food to you." The saying also admits of another interpretation; for in another place Christ saith, Hec 3, 33. that heareth My ivords, hath set to his seal that God is true, that is, hath " shewed forth undeniably." Which indeed the expression seems to me to hint at even in this place, for the Father hath sealed, is nothing else than " hath declared," " hath revealed by His testimony." He in fact declared Himself too, but since He was speaking to Jews, He brought forward the testimony of the Father. [2. J Learn we then, beloved, to ask of God the things which it is meet for us to ask of Him. For those other things, those, I mean, which belong to this life, whichever way they may fall out, can do us no injury; for if we be rich, it is here only that we shall enjoy our luxury; and if we fall into poverty, we shall suffer nothing terrible. For neither the splendours nor the pains of the present life have much power in respect either of despondency or pleasure, they are 382 Things temporal compared with spiritual. HoMiL. contemptible, and slip away very swiftly. Wherefore they .' are called " a way," with reason, because they pass away, and by their very nature do not long endure ^, but the things which are to come endure eternally both those of punishment and those of the Kingdom. Let us then in regard of these things use much diligence to avoid the first and to choose the last. For what is the advantage of this world's luxury ? To-day it is, and to-morrow it is not ; to-day a bright flower, to-morrow scattered dust ; to-day a burning fire, to-morrow .smouldering ashes. But spiritual things are not so, they ever remain shining and blooming, and becoming brighter • al. every day. That wealth never perishes', never departs, ceases j.jg^gy ceases, never brings with it care or envy or blame, destroys not the body, corrupts not the soul, is without ill will, heaps not up malice ; all which things attend on the other kind of wealth. That honour lifts not men into folly, doth not make them puffed up, never ceases nor is dimmed. Again, the rest and delight of heaven endureth continually, ever being immoveable and immortal, one cannot find its end or limit. This life then let us desire, for if we do so we shall make no account of present things, but shall despise and mock at them all, and though one should bid us enter into kingly halls, we shall not while we have this hope choose to do so ; yet nothing (earthly) seems more near to happiness than such a permission ; but to those who are possessed by love of heaven, even this seems little and mean, and worthy of no account. Nothing which comes to an end is to be much desired ; whatever ceases, and to-day is and to-morrow is not, even though it be very great, yet seems to be very litfle and contemptible. Then let us not cling to fleeting things which slip away and depart, but to those which are enduring %i' that and immoveable. To vihich may we all attain^, through the aiso'be''^ grace and loving-kindness of our Lord Jesus Christ, by Whom able to and with Whom, to the Father and the Holy Ghost, be glory, them.' now ^nd ever and world without end. Amen. "> al. ' are called by God a way, for narrow; but things lo come, &c.' there is one broad, and one strait and HOMILY XLV. John vi. 28 — 30. Then said they unto Him, What shall we do ', that we might 'miafL^y work the works of God ? Jesus answered and said unto ["'"''" them. This is the work of God, that ye believe on HimG.T.] Whom He Iiath sent. They said therefore unto Him, What sign shewest thou then, ihat we may see and believe thee? what dost thou work ? There is nothing worse, nothing more shameful, than gluttony ; it makes the mind gross, and the soul carnal ; it blinds, and permits not to see clearly. Observe, for instance, how this is the case with the Jews ; for because they were in tent upon gluttony, entirely occupied with worldly things, and without any spiritual thoughts, though Christ leads them on by ten thousand sayings, sharp and at the same tim^ forbearing, even thus they arise not, but continue grovelling below. For consider ; He said to them, Ye seek Me, not because ye saw the miracles, but because ye did eat of the bread, and were filled; He touched them by the reproof. He shewed them what food they ought to seek, saying. Labour not for ihe meat that perisheth ; He set before them the prize, saying, but that which endureth unto everlasting life ; then provided a remedy for what might have been an objection, by declaring that He was sent from the Father. What then did they? As though they had heard nothing, they said, What shall we do, that we might work the works of God? This they said, not that they might learn and do 384 Why the Jews mentioned the manna. m>Mii..them, (as the sequel shews,) but to induce Him again to '- supply them with food, and desiring to persuade Him to satisfy them. What then saith Christ ? This is the work of God, that ye believe on Him Whom He hath sent. On this they asked, What sign shewest thou, that we may see and believe ? Ver. 31. Our fathers did eat manna in the wilderness. Nothing more senseless, nothing more unreasonable, than Jjj*'.* ' "° these men! While the miracle was yet in their hands", as eyes' though none had been done, they spake after this manner, What sign shewest thou? and having thus spoken, they do not even allow Him the right of choosing the sign, but think to force Him to exhibit none other than such a one as was wrought in the days of their fathers; wherefore they say, Our fathers did eat manna in the wilderness, thinking by this to provoke Him to work such a miracle as might supply them with carnal nourishment. Else why did they mention none other of the miracles of old, though many took place in those times, both in Egypt and at the sea and in the wilderness, but only that of the manna ? Was it not because they greatly desired that one by reason of the tyranny of their bellies ? Ye who when ye saw His miracle called Him a Prophet, and attempted to make Him a king, how is that now, as though none had been wrought, ye have become thankless and ill-minded, and ask for a sign, uttering words fit for parasites, or hungry dogs ? Does the manna now ' al- seem wonderful to you ? Your soul is not now ^ parched ' when your up. soul is' jy^g^j,^ too'their hypocrisy. They said not, " Moses did this sign, what docst thou?" thinking it would annoy Him; but for a while they address Him with great reverence, through expectation of food. So they neither said, " God did thisj what doest thou ?" that they might not seem to make Him equal with God; nor did they bring forward Moses, that they might not seem to lower Him, but put the matter in an intermediate form, Our fathers did eat manna in, the wilderness. He indeed might have replied, " I, but now, have wrought greater wonders than did Moses, requiring no rod, having no need of prayer, but doing all of Myself; andj if ye call to remembrance the manna, see, I have given you Why Christ referreth the Jews to the Father. 385 bread." But this was not the season for such speeches; John and the one thing He earnestly desired was, to bring them ^^' ^^' to spiritual food. And observe His infinite wisdom in His manner of answering. Ver, 32. Moses gave you not that bread from heaven ; but My Father giveth you the true bread from heaven. Why said He not, " It was not Moses that gave it you, but I ;" but putteth God in the place of Moses, and Himself instead of manna ? Because the infirmity of His hearers was great. As is seen from what followeth. For not even when He had spoken thus did He secure their attention, although He said at first. Ye seek Me, not because ^.W. ye saw the miracle, but because ye did eat of the loaves, and were filled. Now because they sought these (carnal) things. He would have corrected them by His succeeding words, yet not even so did they desist. When He promised the Samaritan woman that He would give her ihe water. He made no mention of the Father. What saith He? If thou o. 4, m. knewest Who it is that saith unto thee, Give Me to drink, thou wouldest have asked of Him, and He would have given unto thee living water; and again, The tcater which I shall give. He referreth her not to The Father. But here He maketh mention of The Father, that thou mayest understand how great was the faith of the Samaritan woman, and how great the infirmity of tbe Jews. Was then the manna not from heaven ? How then is it said to be from heaven ? In the same manner as Scripture speaketh oi fowls of heaven; and again. The Lord thundered'Ps.%,6, from heaven. And He calleth that other the true bread, not jg*' ^^' because the miracle of the manna was false, but because it was a type, and not the very truth. But in mentioning Moses, He doth not compare Himself lo him, for the Jews did not as yet prefer Him to Moses, of whom they still had a higher opinion. So that after saying, Moses gave not. He addeth not that " I give," but saith that The Father, and not Moses, giveth. They, when they heard this, replied, " Give us this bread to eat ;" for they yet thought that it was something material, they yet expected to gTatify their appe tites, and so hastily ran to Him. What doth Christ ? Leading Ihem on" little by httle. He saith, 'al. 'up' •386 The Bread of Life. HoMTL. Ver. 33. The bread of God is He which cometh doum from '- heaven, and giveth life unto ihe world. Not, saith He, to Jews alone, but to all the world, not mere food, but life, another and an altered life. He calleth it life, because they all were dead in sins. Yet they still kept downward bent, saying, Ver. 34. Give us this bread. Then He, to rebuke them, because while they supposed that the food was material they ran to Him, but not when they learned that it was a spiritual kind, said, Ver. 35, 36. I am ihe bread of life ; he that cometh lo Me shall never hunger, and he that believeth on Me shall never thirst. But I said unto you, thai ye also have seen Me, and believe Me not. [2.] Thus also John crieth, saying beforehand,"Hespeaketh c, 3, 32. that He knoweth, and testifieth that He hath seen," and m 0. 3, 11. man receiveth His testimony ; and again Christ Himself, ffe speak that We do know, and testify that We have seen, " and "al. oMrfye believe not"." This He doth to prevent them, and to Veivenot^^^ them that the matter doth not trouble Him, that He owe TO^ desireth not honour, that He is not ignorant of the secrets of in IN. T, their minds, nor of things present, nor of things to come. L am the bread of life. Now He proceedeth to commit unto them mysteries. And first He discourseth of His Godhead, saying, / am the bread of life. For this is not spoken of His Body, (concerning that He saith towards the end. And the bread which I shall give is My fleshy but at present it referreth to His Godhead. For That, through God the Word, is Bread, as this bread also, through the Spirit descending on it, is made Heavenly Bread. Here He useth not witnesses, as in His former address, for He had the miracle of the loaves to witness to Him, and the Jews themr selves for a while pretending to believe Him ; in the former case they opposed and accused Him, This is the reason why here He declareth Himself, But they, since they expected 2 al. re- to enjoy a carnal feast, were not^ disturbed until they gave and are up their hope. Yet not for that was Christ silent, but uttered "bcu "^^"y words of reproof. For they', who while they were < Bat eating called Him a Prophet, were here offended, and called they,' Him the carpenter's son ; not so while they ate the loaves, Unbelief of the Jews. 387 then they said," He is The Prophet," and desired to make Him John a king. Now they seemed to be indignant at His asserting ^^- ^^- that He came down from heaven, but in truth it was not this that caused their indignation, but the thought that they should not enjoy a material table. Had they been really indignant, they ought to have asked and enquired how He was the bread of life, how He had come down from heaven ; but now they do not this, but murmur. And that it was not this which offended them is plain from another circumstance. When He said. My Father giveth you the bread, they exclaimed not, " Beseech Him that He give ;" but what ? Give us thai bread; yet He said not, "I give," but. My Father giveth ; nevertheless, they, from desire of the food, thought Him worthy to be trusted to for its supply. Now how should they, who deemed Him worthy of their trust for giving, be afterward offended when they also heard that the Father giveth ? What is the reason ? It is that when they heard that they were not to eat, they again disbelieved, and put ' forth by way of a cloak for their disbelief, that " it was a high saying." Wherefore He saith, Ye have seen Me, and 'believe not; alluding partly to His miracles, partly to thee. 5, 39. (testimony from the Scriptures ; For they. He saith, are theyc. 5, 43. '¦ which testify of Me ; and, / am come in My Father's Name, ' and ye receive Me not ; and, How can ye believe which ¦receive honour ofmen^ ? ' al. one * Ver. 37. All that the Father giveth Me shall come to Me,'ff^^:^ and him that cometh to Me I will in no wise cast out. 4 Observe how He doeth all things for the sake of them that '.are saved ; therefore He added this, that He might not seem to :be trifling and speaking these things to no purpose. But what is it that He saith. All that the Father giveth Me shall come unto ''• ^^^ Me, and, / will raise il^ up in ihe last day? Wherefore ^- **'• jspeaketh He of the common resurrection, in which even' him'' the ungodly have a part, as though it were the peculiar gift ; of those who believe on Him? Because He speaketh not ^ Ben. simply of resurrection, but of a particular kind of resurrection, pears For having first said, I will not cast him out, I shall lose^J""''', nothing of it. He then speaketh of the resurrection. Since Matt. in the resurrection some are cast out", {Take him, and cast ^'^^^fg ftim into outer darkness,) and some are destroyed^ [Rather '^^- 388 Of the special Resurrection. HoMiL./ear Him Who is able to destroy both soul and body in hell.) j^^^And" the expression, I give eternal life, declareth this: for that.' " they that have done evil shall go forth to the resurrection of 1'^5'f^ damnation, and they ihat have done good to the resurrection ^'cUuses of life''. This then, the resurrection to good things^, is that poted. which He here designed. But what meaneth He by saying, "l"! All that the Father giveth Me, shall come to Me? He YyaOoh. toucheth their unbelief, shewing that whosoever believeth not on Him transgresseth the will of the Father. And thus He saith it not nakedly, but in a covert manner, and this •* al. He doth ¦• every where, wishing to shew that unbelievers are wiUsee ^^ Variance with the Father, not with Him alone. For if Him this is His will, and if for this He came, that He might save 5 ai.°' man", those who believe not transgress His will. "When 'all the therefore," He saith, " the Father guidelh any man, there is nothing that hindereth him from coming unto Me;" and in V. 44. another place. No man can come unto Me, except the Father draw him." And Paul saith, that He delivereth 1 Cor. them up unto the Father; When He shall have delivered ' ' tip the kingdom to God, even the Father. Now as the Father when He giveth doth so without first depriving Himself, so the Son when He delivereth up doth so without excluding Himself. He is said to deliver us up, because [3.] through Him we have access (to the Father). And the "by Sl' o5 whom" is also applied to the Father, as when the Apostle 1 Cor. 1, saith. By Whom ye were called unto the fellowship of His 6a] Son: and^, "By the will of the Father." And again; 'that 13.' Blessed art thou, Simon Barf ona, for flesh and blood hath 17.' ' not revealed it unto thee. What He here intimateth is some- 'al.' all thing of this kind', that "faith in Me is no ordinary thing, g'V^^i^'but needeth an impulse ** from above;" and this He esta- blisheth throughout His discourse, shewing that this faith requires a noble sort of soul, and one drawn on by God. But perhaps some one will say, " If all that the Father giveth, and whomsoever He shall draw, cometh unto Thee, if none can come unto Thee except it be given him from above, then those to whom the Father giveth not are free from any blame or charges.'' These are mere words and pretences. For we require our own deliberate choice also,- because whether we will be taught is a matter of choice, arid The Will of Christ One with that of The Father. 389 also whether we will believe. And in this place, by the John which Ihe Father giveth Me, He declareth nothing else than XIiMi that " the believing on Me is no ordinary thing, nor one that cometh of human reasonings, but needeth a revelation from above, aud a well-ordered soul to receive that revelation." And the, " He that cometh to Me shall be saved," meaneth that he shall be greatly cared for. " For on account of these," He saith, " I came, and took upon Me the flesh, and entered into " the form of a servant." Then He addeth; " ot^a.- Ver. 38. / came down from heaven not to do Mine own ^'"'' will, but the will of Him ihat sent Me. What sayest Thou ? Why, is Thy will one, and His another? That none may suspect this. He explaineth it by what follows, saying ; Ver. 40. And this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life. Is not then this Thy will ? And how sayest Thou, / am Lukei2, come to send fire upon the earth, and what have L desired to ' see^, if that be already kindled? For if Thou also desirest this, it is very clear that Thy will and the Father's is one. In another place also He saith, For as the Father raiseth c. 5, "il. up the dead and quickeneth them, even so the Son quickeneth whom He will. But what is the will of the Father ? Is it not, that not so much as one of them should perish ? ThisMat.18, Thou wiliest also. So that the will of the One differeth not from the will of the Other. So ' in another place He is seen establishing yet more firmly His equality with the Father, saying, " I and My Father will come, and will make Ourc.U,23. abode with him. What He saith then is this ; " I came not to do any thing other than that which the Father willeth, I have no will of Mine own different from that of the Father, for all that is the Father's is Mine, and all that is Mine is the Father's." If now the things of the Father and the Son are in common, He saith with reason. Not that I might do Mine own will. But here He speaketh not so, but reserveth this "1 S. Chore instead of t£ fle'Aco; reads time He said, (Luke xiii. 34.) How tI ije^Xov iS«c often would I have gathered thy « In place of the passage which children together, and ye would not I follows Savile notices in the margin what is it then that He saith? No- another reading: ' Besides at a later thing else but, &c.' 390 God's Providence not manifested fully in this life. HoMiL.for the end. For, as I have said, He concealeth and veileth ^^Tifor a while high matters, and desireth to prove that had He even said, " This is My will," they would have despised Him. He therefore saith, that " I cooperate with that Will," desiring thus to startle them more ; as though He had said, " What think ye? Do ye anger Me by your disbelief? Nay, V. 39. ye provoke My Father." For this is the will of Him that sent Me, that of all which He hath given Me I, should lose nothing. Here He sheweth that He needeth not their service, that He ' al. ' came not for His own advantage ", but for their salvation ; terin'g.*' ^"^^ ^°^ ^^ S®* honour from them. Which indeed He c. 5, 41. declared in a former address, saying, I receive not honour c. 5, Zi.fiom men ; and again, These things I say that ye may be " al. saved. Since He every where laboureth to persuade '¦' them that He came for their salvation. And He saith, that He obtaineth honour to the Father, in order that He may not be suspected by them. And that it is for this reason He thus speaketh. He hath more clearly revealed by what follows. o. 7, 18. For He saith. He that seeketh his oum will ^ seeketh his own speak- 9^ory; but He that seeketh His glory that sent Him is true, eth of and there is no unrighteousness in Him. And this is the self,' will of the Father, that every one which seeth the Son, and ^'7q believeth on Him, may have everlasting life. And I will raise him up at the last day. Why doth He continually dwell upon the Resurrection ? It is that men may not judge of God's providence by present things *a.wo- alone; that if they enjoy not results* here, they become not on that account desponding, but wait for the things that are to come, and that they may not, because their sins are not punished for the present, despise Him, but look for another life. Now those men gained nothing, but let us take pains to gain by having the Resurrection continually sounded in our ears ; and if we desire to be grasping, or to steal, or to do any wrong thing, let us straightway take into our thoughts that Day, let us picture to ourselves the Judgment-seat, for such reflections will check the evil impulse more strongly to an-"^ ^^^'^ ^°^ '^^*- ^^* "® continually say to others *, and to our- other.' selves," There is a resurrection, and a fearful tribunal awaiteth us." If we see any man insolent and puffed up with the Thought of the Resurrection a check and corrective. 391 good things of this world, let us make the same remark to John him, and shew him that all those things abide here : and Aliii- if we observe another grieving and impatient, let us say the same to him, and point out to him that his sorrows shall have an end ; if we see one careless and dissipated ', let us say the ' *'«- same charm over him, and shew that for his carelessness he^ly^'^ must render account. This saying is able more than any other remedy to heal our souls. For there is a Resurrection, and that Resurrection is at our doors, not afar off, nor at a distance. For yet a little while, and He that shall co?ne Heb.io, will come, and will not tarry. And again, We must all^c^.Q appear before the judgment-seat of Christ ; that is, both bad '*'• and good, the one to be shamed in sight of all, the other in sight of all to be made more glorious. For as they who judge here punish the wicked and honour the good publicly, so too will it be there, that the one sort may have the greater shame, and the other more conspicuous glory. Let us picture these things to ourselves every day. If we are ever revolving them, no care for present things will be able to sting us °. For the things which are seen are temporal, but the things'^^°'^-^, which are not seen are eternal. Continually let us say to ourselves and to others % "There is a Resurrection, and a'^al.'one Judgment, and a scrutiny of our actions;" and let as manyoti,gr[. as deem that there is such a thing as fate repeat this, and they shall straightway be delivered from the rottenness of their malady ; for if there is a Resurrection, and a Judgment, there is no fate, though they bring ten thousand arguments, and choke themselves to prove it. But I am ashamed to be teaching Christians concerning the Resurrection : for he that needeth to learn that there is a Resurrection, and who hath not firmly persuaded himself that the affairs of this world go not on by fate, and without design, and as chance will have them, can be no Christian. Wherefore, I exhort and beseech you, that we cleanse ourselves from all wickedness, and do all in our power to obtain pardon and excuse in that Day. Perhaps some one will say, "When will be the consum mation ? When will be the Resurrection ? See how long a time hath gone by, and nothing of the kind hath come to « al. ' none of the things present and perishable will be able to occupy us.' 392 Tlie Resurrection needful for God's justice. HoMiL.pass?" Yet it shall be, be sure. For those before the flood ^ ^' spake after this manner, and mocked at Noah, but the flood lai. came and swept away' all those unbelievers, but preserved ^seized.' jjim 2 ^jjQ believed, And the men of Lot's time expected ' him not that stroke from God, until those lightnings and thunder- "^ ^' bolts came down and destroyed them all utterly. Neither in the case of these men, nor of those who lived in the time of ^Trpo- Noah, was there any preamble' to what was about to happen, but when they were all living daintily, and drinking, and mad with wine, then came these intolerable calamities upon them. So also shall the Resurrection be ; not with any preamble, *lit. but while we are in the midst of good times*. Where- weather' '^°*'® Paul saith. For when they shall say. Peace and safety; 1 'Thess. then sudden destruction cometh upon them, as travail upon ' ' a woman with child ; and they shall not escape. God hath so ordered this, that we may be always struggling, and be not confident even in time of safety. What sayest thou? Dost thou not expect that there will be a ResuiTection and a Judgment ? The devils confess these, and art thou shame- 5 al.'dost less ^ ? Art Tliou come, they say, to torment us before the confess?' ^*"'^ ^ ^^^ ^^^Y ^'^° ^^J that there will be " torment," are Matt. 8, aware of the Judgment, and the reckoning, and the vengeance. Let us not then besides daring evil deeds, anger God by dis believing the word of the Resurrection. For as in other things Christ hath been our beginning, so also hath He in Col. 1, this; wherefore He is called the first-born from the dead. Now if there were no Resurrection, how could He be the first born, when no one of the dead was to follow Him ? If there were no Resurrection, how would the justice of God be pre served, when so many evil men prosper, and so many good men are aflJicted and die in their afl3iction ? Where shall each of these obtain his deserts, if so be that there is no Resur rection ? No one of those who have lived aright disbeheves the Resurrection, but every day they pray and repeat that holy sentence, " Thy Kingdom come." Who then are they that disbelieve the Resurrection ? They who have unholy Ps.10,6. ways and an unclean life : as the Prophet saith. His ways are always polluted. Thy judgments are far above out of his sight. For a man cannot possibly live a pure life without believing in the Resurrection ; since they who are conscious Who disbelieve and who believe it. 393 of no iniquity both speak of, and wish for, and believe in John it, that they may receive their recompense. Let us not then ^^ ^°' anger Him, but hear Him when He saith, Fear Him which Mat.io, go is able to destroy both body and soul in hell ; that by that ' fear we may become better, and being delivered from that perdition, may be deemed worthy of the Kingdom of Pleaven. Which may we all attain to, through the grace and loving- kindness of our Lord Jesus Christ, by Whom and with Whom to the Father and the Holy Ghost be glory, now and ever and to the endless ages of eternity. Amen. 2 n HOMILY XLVL John vi. 41, 42. The Jews then murmured at Him, because He said, I am the bread which came down from heaven ; and they said. Is not this Jesus, the son of Joseph, whose father and mother we know ? How is it then that He saith, 1 came down from heaven ? Phil. 3, Whose god is their belly, and whose glory is in their '^' shame, said Paul of certain persons, writing to the Philip- ¦ al. pians '- Now that the Jews were of this character is clear, |spealc- i^Qtli ftom what has gone before, and from what they came jng con- ° ^ •' cerning and said to Christ. For when He gave them bread, and Jews' filled their bellies, they said that He was a Prophet, and sought to make Him a King : but when He taught them concerning spiritual food, concerning eternal life, when He led them away from objects of sense, and spake to them of a resurrection, and raised their thoughts to higher matters, when most they ought to have admired, they murmur and start away. And yet, if He was that Prophet as they before asserted, declaring that he it was of whom Moses had said. Dent. A Prophet shall the Lord your God raise up unto you of ' ' your brethren like unto me, unto Him shall ye hearken; they ought lo have hearkened to Him when He said, I cane dotcnfrom heaven ; yet they hearkened not, but murmured. They still reverenced Him, because the miracle of the loaves was recent, and therefore they did not openly gainsay Hini) but by murmuring expressed their displeasure, that He did How The Father draweth. 395 not give them the meal which they desired. And murmur- Johk ipg they said, Is not this the son of Joseph ? Whence it is44_'ig_ plain, that as yet they knew not of His strange and marvellous Generation. And so they still say that He is the son of Joseph, and are not rebuked ; and He saith not to them, " I am not the son of Joseph ;" not because He- was his son, but because they were not as yet able to hear of that marvellous Birth. And if they could not bear to hear in plain terms of His birth according to the flesh, much less could they hear of that ineffable Birth which is from above. If He revealed not that jvhich was lower to them, much less would He com mit to them the other. Although this greatly offended them, that He was born from a mean and common father, still He revealed not to them the truth, lest in removing one cause of offence He should create another. What then said He when they murmured ? Ver. 44. No man can come unto Me, except the Father which hath sent Me draw Him. The Manichseans spring upon these words, saying, " that nothing lies in our own power ;" yet the expression shevveth that we are masters of our will. " For if a man cometh to Him," saith some one, " what need is there of drawing ?" But the words do not take away our free will, but shew that we greatly need assistance. And He implieth not an un willing" comer, but one enjoying much succour. Then He' Sav. sheweth also the manner in which He draweth ; for that B'e°n™' men may not, again, form any material idea of God, He '^"X''»"r«- addeth, Ver. 46. Not that any man hath seen God^, save He which ^ ' The ^ is of God, He hath seen the Father. N, x. ' " How then," saith some one, " doth the Father draw ?" This the Prophet explained of old, when he proclaimed beforehand, and said, Ver. 45. They shall all be taught of God. [^ ^^' Seest thou the dignity of faith, and that not of men nor by man, but by God Himself they shalP learn this? And to 3 Ben. make this assertion credible. He referred them to their 1^]^^^'^®" prophets. " If then all shall be taught of God, how is it that shall.' some shall not believe ?" Because the words are spoken of the greater number. Besides, the prophecy meaneth not 2 D 2 396 How Christ is the Bread of Life : HoMiL. absolutely all, but all that have the will. For the teacher ^^^^ sitteth ready to impart what he hath to all, and pouring forth his instruction unto all. Ver. 44. And I will raise him up in the last day. Not slight here is the authority of the Son, if so be that the Father leadeth. He raiseth up. He distinguisheth not His working from that of the Father, (how could that be ?) but "iffoo-Tci- sheweth equality" of power. As, therefore, after saying in fZ\^l that other place, The Father Which hath sent Me heareth witness of Me, He tiien, that they might not be over-curious about the utterance, referred them to the Scriptures; so here, that they may not entertain similar suspicions, He referreth them to the Prophets, whom He continually and every where quoteth, to shew that He is not opposed to the Father. " But what of those," saith some one, " who were before His time ? Were not they taught of God ? why then the special application of the words here ?" Because of old they learned the things of God by the hands of men, but now by the Only-begotten Son of God, and by the Holy Ghost. Then He addeth, Not that any man hath seen the Father, ^^K@eoO,save He Which is of God^, using this expression here not vTTe.]" with reference to the cause, but to the manner of being*. Since had He spoken in the former sense, we are all "of God." And where then would be the special and distinct nature of the Son ? " But wherefore,'' saith some one, " did He not put this more clearly ?" Because of their weakness. For if when He said, / am come down from heaven, they were so offended, what would they have felt had He added this ? He calleth Himself, (ver. 48.) the bread of life, because He raaintaineth'' our life both which is and which is to be, and saith, Whosoever " shall eat of this bread shall live for ever. By bread He meaneth here either His saving doctrines and the faith which is in Him, or His own Body ; for both nerve the c. 8, 51. soul. Yet in another place He said, If a man hear' My j^ ^fP- saying, he shall never taste of death. And they were offended : here they had no such feeling perhaps, because >• i. e. with reference, not to men >• avyKpaTit, al. avyKpoT^l. who are " of God" as being their Cmwe ¦¦ Ver. 58. tis tv (jidyri, [& rpdiyuv, by creation, but to Himself Who is G. T.] " of God" by His Essence. and the true Manna. 397 they yet respected Him on account of the loaves which had John been made. 49—51. [2.] And observe how He distinguisheth between His bread and the manna, by causing them to hear the result of each kind of food. For to shew that the manna afforded them no unusual advantage. He added, Ver. 49. Your fathers did eat manna in the wilderness) and are dead. He then establisheth a thing most likely to persuade them, that they were deemed worthy of greater things than their fathers, (meaning those marvellous men who lived in the time of Moses,) and so, after saying that they were dead who ate the manna, He addeth, Ver. 51. He thai eateth'^ of this bread, shall live for ever.' If any Nor hath He put in the wilderness without a cause, but to j^ r^ ' point out that the supply of manna was not extended to a long time, nor entered with them into the land of promise. But this bread was not of the same kind. And the bread that I will give is My Flesh, which I will give for the life of the world. ' Here one might reasonably enquire, how this was a fit season for these words, which neither edified nor profited, but rather did mischief to those who had been edified ; for from that time, saith the Evangelist, many of His disciples v^qq, went back, saying, This is a hard saying) ivho can hear it? since these things might have been entrusted to the disciples only, as Matthew hath told us that He discoursed with them Mark i apart. What then shall we say? What is the profit of the^*- words ? Great is the profit and necessity of them. Because 13,36. they pressed upon Him, asking for bodily food, reminding Him of the food provided in the days of their forefathers, and speak ing of the manna as a great thing, to shew them that all those things were but typp and shadow, but that the very reality of the matter was now present with them, He mentioneth spiritual food. " But," saith some one, " he ought to have said, Your fathers did eat manna in the wilderness, but I have given you bread." But the interval between the two miracles was great, and the latter of them would have appeared inferior to the former, because tbe manna came dovvn from heaven, but this, the miracle of the 398 Unbelief arises from curious questioning. HoMiL. loaves, was wrought on earth. When therefore they sought ^^^^•food "coming down from heaven," He continually told them, " I came down from heaven." And if any one enquire why He introduced the discourse on the Mysteries, we will reply, that this was a very fitting time for such discourses; for indistinctness in what is said always rouses tbe hearer, and renders him more attentive. They ought not then to have been offended, but rather to have asked and enquired. But BOW they went back. If they believed Him to be a Prophet, they ought to have believed His words, so that the offence was caused by their own folly, not by any difficulty in the words. And observe how by little and littie He led them tip to Himself. Here He saith that Himself giveth, not the Father ¦^^; The bread that I will give is My Flesh, Which I will give for the life of the world. " But," sailh some one, " this doctrine was strange to them and unusual V And yet John at an eariier period alluded c. 1. 29. to it by calling Him " Lamb." " But for all that, they knew it not." I know they did not ; nay, neither did the disciples understand. For if as yet they had no clear knowledge of John 2, the Resurrection, and so knew not what, Destroy this Temple, ^9- and in three days I will raise it up, might mean, much more would they be ignorant of what is said here. For thfese words were less clear than those. Since that prophets had 1 or, raised men' from the dead, they knew, even if the Scriptures have not spoken so clearly on the subject, but not one of them ever asserted that any man had eaten flesh. Still they obeyed, and followed Him, and confessed that He had the words of eternal life. For this is a disciple's part, not to be over-curious about the assertions of his teacher, but to hear and obey him, and to wait the proper time for the solution of any difficulties. " How then," saith some one, " was it that the contrary came to pass, and that these men went back? It was by reason of their folly. For when questioning concerning the " how" comes in, there comes in with it = al. " And ob.'serve how He bound ' al. ' The bread which I will gin^- the disciples to Himself; for these are But the multitudes not so, but contran- they who say, ' Thou hast the words of wise, This is a hard saying, where- life, whither shall we depart?' but here fore they go back. Yet it was no He bringeth in Himself giving, not the strange or unusual doctrine, for John, Father." &c.' ^ risen.' Clir istians joined to the Body of Christ in Holy Communion. 399 unbelief. So Nicodemus was perplexed, saying. How can John a man enter into his mother's ivomb? So also these are — '¦ — '- confounded, saying, Ver. 52. How can this man give us his flesh, to eat ? If thou seekest to know the " how," why askedst not tliou this in the matter of the loaves, how He extended five to so great a number? Because they then only thought of being satisfied, not of seeing the miracle. " But," saith some one, " their experience then taught them." Then by reason of that experience these words ought to have been readily received. For to this end He wrought beforehand that strange miracle, that taught by it they might no longer disbelieve what should be said by Him afterwards. Those men then at that time reaped no fruit from what was said, but we have enjoyed the benefit in the very realities. Wherefore it is necessary to understand the marvel of the Mysteries, what it is, why it was given, and what is the profit of the action. We become one Body, and members of His Flesh and of His bones. Let the Eph. 5, initiated " follow what I say, In order then that we may .' -, become this not by love only, but in very deed, let us be i i. e. blended'' into that Flesh. This is effected by the Food "»""¦.muni- which He hath freely given us, desiring to shew the love cants, which He hath for us. On this account He hath mixed up ^^g-f Himself with us; He hath kneaded up' His Body with ours, /"£»' that we might be a certain One Thing*, like a body joined to ty.^^^ a head. For this belongs to ^ them who love strongly ; this, " al. ' is for instance. Job implied, speaking of his servants, by whomP"^"^ ^^ he was beloved so exceedingly, that they desired to cleave unto his flesh. For they said, to shew the strong love which they felt, Who would give us to be satisfied with his flesh? Job 3i Wherefore this also Christ hath done, to lead us to a closer^'" friendship, and to shew His love for us ; He hath given to those who desire Him not only lo see Him, but even to touch, and eat Him, and fix their teeth in His Flesh, and to embrace Him, and satisfy all their love. Let us then return from that table like lions breathing fire, having become terrible to the devil ; thinking on our Head, and on the love which He hath shewn for us. Parents often entrust their offspring to others to feed; "but I," saith He, "do not 400 How the Body and Blood of Christ worketh in the soul. HoMiL. so, I feed you with Mine own Flesh, desiring that you all be ,^i^ nobly born", and holding forth to you good hopes for the theNew future. For He Who giveth out Himself to you here, much ^"'''' more will do so hereafter. I have willed to become your Brother, for your sake I shared in flesh and blood, and in turn I give out to you the Flesh and the Blood by which I became your kinsman." This Blood causeth the image of ^ave-Qphv our King to be fresh ' within us, produceth beauty unspeak able, permitteth not the nobleness of our souls to waste away, watering it continually, and nourishing it. The blood derived from our food becomes not at once blood, but some thing else ; while this doth not so, but straightway watereth aal.'thisQur souls, and worketh in them some mighty power. This^ blood' Blood, if rightly taken, driveth away devils, and keepeth them afar off from us, while it calleth to us Angels and the Lord of Angels. For wherever they see the Lord's Blood, devils flee, and Angels run together. This Blood poured forth washed clean all the world ; many wise sayings did the blessed Paul utter concerning It in the Epistle to the Hebrews. This Blood cleansed the secret place, and the Holy of Holies. And if the type of It had such great power in the temple of the Hebrews, and in the mjdst of Egypt, when smeared on the door-posts, much more the reality. This blood sanctified the golden altar; without it the high priest dared not enter into the secret place. This blood < ^X^ipo- consecrated* priests, this in types cleansed^ sins. But if it 5 al. had such power in the types, if death so shuddered at the ' washed gj,g^(jQ^^ tell me how would it not have dreaded the very reality ? This Blood is the salvation of our souls, by This ^ al. the soul is washed^, by This is beautified, by This is inflamed, lighted' This causeth our understanding to be more bright than fire, and our soul more beaming than gold; this Blood vi'as poured forth, and made heaven accessible. [4.] Awful in truth are the Mysteries of the Church, awful in truth is the Altar. A fountain went up out of Paradise ' al. sending forth' material rivers, from this table springeth up a j^rth™^ fountain which sendeth forth rivers spiritual. By the side of this fountain are planted not fruitless willows, but trees reaching even to heaven, bearing fruit ever timely and un- decaying. If any be scorched with heat, let him come to the Awfulness of tlie Christian Mysteries. 40 1 side of this fountain and cool his burning. For it quencheth John drought, and comforteth" all things that are burnt up, not,-y — '- by the sun, but by the fiery darts. For it hath its begiimings'cooleth' from above, and its source is there, whence also its water floweth. Many are the streams of that fountain which the Comforter sendeth forth, and the Son is the Mediator, not hold ing mattock to clear the way, but opening our minds. This fimntain is a fountain of light, spouting forth rays of truth. By it stand the Powers on high looking upon the beauty of its streams, because they more clearly perceive the power of the Things set forth, and the flashings unapproachable. For as when gold is being molten if one should (were it possible) dip in il his hand or his tongue, he would immediately render them golden ; thus, but in much greater degree, doth What here is set forth work upon the soul. Fiercer than fire the river boileth up, yet burneth not, but only baptizelh that on which it layetli hold. This Blood was ever typified of old in the altars and sacrifices " of righteous men. This is the price ' <""> of the world, by This Christ purchased to Himself the Church, ings.' by This He hath adorned Her all. For as a man buying servants giveth gold for them, and again when he desireth to deck them out doth .this also with gold; so Christ hath purchased us with His Blood, and adorned us with His Blood. They who share this Blood stand with Angels and Archangels and the Powers that are above, clothed in Christ's own kingly robe, and having the armour of the Spirit. Nay, I have not as yet said any great thing: they are clothed with the King Himself. Now as this is a great and wonderful thing, so if thou approach it with pureness, thou approachest for salvation ; but if with an evil conscience, for punishment and vengeance. For, It saith, he ihat eateth and drinketh unworthily of the i Cor. Lord, eateth and drinketh damnation to himself ; since if ' they who defile the kingly purple are punished equally with those who rend it, it is not^ unreasonable that they whosal. receive the Body with unclean thoughts should suffer the J^^^^ '^ same punishment as those who rent it with the nails. Observe at least how fearful a punishment Paul declareth, when he saith, He that despised Biases' law dieth tjoilhout mercyUeh.l, under two or three ivitncsses ; of how much sorer punishment, '^^' 4P2 The danger of unworthy receiving. UoMii,. suppose ye, shall he be thought worthy, who hath trodden —^ — ¦ under foot the Son of God, and hath counted the Blood of the covenant, wherewith he was sanctified, an unholy thing ? Take we then heed to ourselves, beloved, we who enjoy such blessings; and if we desire to utter any shameful word, or perceive ourselves hurried away by wrath or any like passion, let us consider of what things we have been deemed worthy, of how great a Spirit we have partaken, and this consideration shall be a sobering of our unreasonable passions. For how long shall we be nailed to present things ? How long shall it be before we rouse ourselves ? How long shall we neglect our own salvation ? Let us bear in mind of what things Christ has deemed us worthy, let us give thanks, let us glorify Him, not by our faith alone, but also by our very works, that we may obtain the good things that are to come, through the grace and loving-kindness of our Lord Jesus Christ, by Whom and with Whom, to the Father and the Holy Qhostbe glory, now and ever and world without end. Amen, HOMILY XLVIL John vi. 53, 54, Jesus therefore said unto them, Verily, verily, I say unto you,. Except ye eat the Flesh of the Son of Man, and drink His Blood, ye have not eternal " life in yourselves. Whoso eateth i no life^ My Flesh, and drinketh My Blood, hath life^ in himself. i^gternal life. When we converse of spiritual things, let there be nothing ^•'^' secular in our souls, nothing earthy, let all such thoughts retire, and be banished, and let us ' be entirely given up to the hearing the divine oracles only. For if at the arrival of a king' all confusion is driven away, much more when the s Ben. Spirit speaketh with us do we need* great stillness, great ^^jf'!" awe. And worthy of awe is that which is said to-day. * al. ' we How it is so, hear. Verily I say unto you. Except « needs man eat My Flesh, and drink My Blood, he hath not^^.^l^, eternal life in him. Since the Jews had before asserted that this was impossible, He sheweth not only that it is not impossible, but that it is absolutely necessary. Wherefore He addeth. He that eateth My Flesh, and drinketh My Blood, hath eternal life. And I will raise him up at the last day. For since He had said, He ihat eateth of this bread shall not die for et-er, v.so.not and it was likely that this would stand in their way, (just as quoted. they before said, Abraham is dead, and the Prophets are c 8, 52. not " al. 'but having renounced all these things, and having banished all these ™'^^H^ things from our minds, let us &c.' quoted. 404 Need of eating the Body of Christ. HoMiL. dead; and how sayest Thou, ihat he shall not taste of death?) 2^ii5^- He bringeth forward tiie Resurrection to solve the question, and to shew that (the man who eateth) shall not die at the > ei'j -ri- last". He continually handleth the subject of the Mysteries, ^''^' shewing the necessity of the action, and that it must by all means be done. ^ truly, Ver. 55. For My Flesh is true^ meat, and My Blood is true drink. ^al.'but What is it that He saith'? He either desireth to declare the**r *^^* ^^^ i^ ^^^ true meat which saveth the soul, or to assure true them concerning what had been said, that they might not meat f , i , , • i i , &e. suppose the words to be a mere enigma or parable, but might know that it is by all means needful to eat the Body. Then He saith, Ver. 56. He that eateth My Flesh, dwelleth in Me. • i.va- This He said, shewing that such an one is blended with * mpvarai jjjjjj_ Now what follows secms unconnected, unless we enquire into the sense ; for, saith some one, after saying. He that eateth My Flesh, dwelleth in Me, what kind of a consequence is it to add, Ver. 57. As the living Father hath sent Me, and I live by the Father ? Yet the words harmonize perfectly. For since He con tinually spake of eternal life, to prove this point He intro- ducetli the expression, dwelleth in Me ; for, " if he dwelleth in Me, and I live, it is plain that he will live also." Then He saith. As the living Father hath sent Me. This is an expression of comparison and resemblance, and its meaning is of this kind, " I live in like manner as the Father liveth." And that thou mayest not deem Him unbegotten, He im mediately subjoineth, by ihe Father, not by this to shew that He needeth, in order to live, any power working in e«p- Him'', for He said before, to remove such a suspicion. As the Father halh life in Himself, so halh He given to ihe Son also to have life in Himself; now if He needeth the working of another, it will be found that either the Father hath not given Him so to have it, and so the assertion is false, or if He hath so given it, then He will need no other one to support Him. What then means the, By the Father? He here merely hinteth at the cause, and what He sailh is of -y^ias The gift of eternal life. 405 this kind : " As the Father liveth, so I live, and he that John eateth Me shall live by Me." And the " life" of which He YIl^. speaketh is not life merely, but the excellent" life ; for that" 6u5((/«- He spake not simply of life, but of that glorious and inef fable life, is clear from this. For all men " live,'' even un believers, and uninitiated, who eat not of that Flesh. Seest thou that the words relate not to this life, but to that other ? And what He saith is of this kind : " He that eateth My Flesh, when he dieth shall not perish nor suffer punishment;" He spake not of the general resurrection, (for all alike rise again,) but concerning the special, the glorious Resurrection, that which hath a reward. Ver. 58. This is that bread which came down from heaven; not as your fathers did eat manna, and are dead ; he that eateth of this bread shall live for ever. Continually doth He handle the same point, so as to im print it on the understanding of the hearers, (for the teaching on these points was a kind of final teaching,) and to confirm the doctrine of the Resurrection and of eternal life. Where fore He mentioneth the Resurrection since He promiseth eternal life, shewing that that life is not now, but after the Resurrection''. "And whence," saith some one, " are these things clear?" From the Scriptures; to them He every where referreth the Jews, bidding them learn these things from them. And by saying. Which giveth life to the world. He inciteth them to jealousy, that from very vexation that others should enjoy the gift, they may not stay without. And continually He remindeth them of the manna, shewing the difference (between it and His Bread,) and guiding them to the faith ; for if He was able^ to support their life for forty years without harvest, ^al. 'it or corn, or other things in course " ; much more now will He sibfe!'°'*' be able to do so, as having come for greater ends. Moreover, 'atoxou- if those things were but types, and yet men collected what came down without sweat or labour ; much more shall this be the case, where the difference is great both in the never dying, and in the enjoying the true life. And rightly hath He spoken often of " life," since this is desired by men, and nothing is so pleasing to them as not to die. Since even under the old Covenant, this was the promise, length of i" Ben. ' both because He had said eternal life, and also shewing.' 406 Why it was a hard saying. HoMiL. life and many days, but now it is not length merely, but life '- having no end. He desireth at the same time to shew, that He now revoketh the punishment caused by sin, annulling that sentence which condemneth to death, and bringing in not life merely, but life eternal, contrariwise to the former " or, thinss ^. ' those before.' Ver. 59. These things said He in the synagogue, as He taught in Capernaum. The place where most of His marvels had been done, so that He ought there especially to have been listened to. [2.] But wherefore taught He in the synagogue and in the Temple ? As well because He desired to catch the greatest number of them, as because He desired to shew that He was not opposed to the Father. Ver. 60. But many of the disciples, when they had heard this, said. This is a hard saying. What means " hard ?" Rough, laborious, troublesome. Yet He said nothing of this kind, for He spake not of a "^ ToXt- mode of life", but of doctrines, continually handling the faith which is in Him. What then means, is a hard saying ? Is it because it promiseth life and resurrection ? Is it because He said that He came down from heaven ? Or that it was impossible for one to be saved vt'ho ate not His Flesh ? Tell me, are these things "hard?" Who can assert that they are ? What then means " hard ?" It means, " difficult to be received," " transcending their infirmity," " having much terror." For they thought that He uttered words too high for His real character, and such as were above Himself. Therefore they said, Who can hear it ? Perhaps making excuse for themselves, since they were about to start away. Ver. 61, 62. When Jesus knew in Himself that His dis ciples murmured at it, (for this is an attribute of His Godhead to bring secret things to light,) He said unto them. Doth this 3 rsj) TE offend yoti ? What and if yo shall see ' the Son of Man ^^f^"^^ ascend up where He was before ? c. 1, 50. This also He doth in the case of Nathanael, saying, Be cause I said unto thee, I saw thee under the fig-tree, believest thou? Thou shalt see greater things than these. And to Need of a spiritual mind in hearing. 407 Nicodemus, No man hath ascended up to heaven but the John V T fi^ Son of man Which is in heaven. What then, doth He ¦ c. 3 13. add difficulties to difficulties ? No, (that be far from Him,) but by the greatness of the doctrines, and the number of them. He desireth to bring them over. For if one had said simply, " I have come down from heaven," aud added nothing more, he would have been the more likely to offend them ; but He Who said, " My Body is the life of the world ;" He Who said. As the living Father hath sent Me, so Hive by the Father; and Who said, " I have come down from heaven," solves the difficulty. For the man who utters any one great thing concerning himself may perhaps be suspected of feigning, but he who connects together so many one after another removes all suspicion. All that He doth and saith is intended to lead them away from the thought, that Joseph was His father. And it was not with a wish to strengthen, but rather to do away that stumbling-block, that He said this. For whosoever deemed that He was Joseph's son could not receive His sayings, while one that was persuaded that He had come down from heaven, and would ascend thither, might more easily give heed to His words : at the same time He bringeth forward also another explanation, saying, Ver. 63. It is the Spirit that quickeneth, the flesh profiteth nothing. His meaning is, "Ye must hear spiritually what relateth to Me, for he who heareth carnally is not profited, nor gatheretli any advantage." It was carnal to question how He came down from heaven, to deem that He was the son of Joseph, to ask, " How can he give us His flesh to eat?" All this vias carnal, when they ought to have under stood the matter in a mystical and spiritual sense. " But," saith some one, " how could they understand what the ' eating flesh' might mean ?" Then it was their duty to wait for the proper time and enquire, and not to abandon Him. The words that I speak unto you, they are spirit and they are life. That is, they are divine and spiritual, have nothing carnal about them, are not subject to the laws of physical con sequence, but are free from any such necessity, are even set above the laws appointed for this world, and have also 408 Christ sheweth His foreknowledge. HoMiL. another and a'different meaning. Now as in this passage XLVll. jj^ ^^.^ "spirit," instead of "spiritual," so when He speaketh of " flesh," He meant not " carnal things," but " carnally hearing," and alluding at the same time to them, because they ever desired carnal things when they ought to have desired spiritual. For if a man receives them carnally, he profits nothing. "What then, is not His flesh, flesh.?" Most certainly. " How then sailh He, that the flesh pro fiteth nothing ?" He speaketh not of His own Flesh, (God forbid !) but of those who received His words in a carnal manner. But what is " understanding carnally?" It is looking merely to what is before our eyes, without imagining any thing beyond. This is understanding carnally. But we must not judge thus by sight, but must look into all mysteries with the eyes within. This is seeing spirhually. He that eateth not His Flesh, and drinketh not His Blood, hath no life in him. How then doth " the flesh profit nothing," if without it we cannot live ? Seest thou that the words, " the flesh profiteth nothing,'' are spoken not of His own Flesh, but of carnal hearing ? Ver. 64. But there are some of you that believe not. Again, according to His custom. He addeth weight to His words, by foretelling what would come to pass, and by shewing that He spake thus not from desire of honour from them, but because He cared for them. And when He said " some," He excepted the disciples. For at first He said, V. 36. Ye have both seen Me, and believe not ; but here, There are some of you that believe not. For He knew from the beginning who they were that believed not, and who should betray Him. Ver. 65. And He said. Therefore said I unto you, that no man can come unto Me except it icere given unto Him from above from My Father. Here the Evangelist intimates to us the voluntary character of the Dispensation, and His endurance of evil. Nor is the, from the beginning, put here without a cause, but that thou mayest be aware of His foreknowledge from the first, and that before the words were uttered, and not after the men had murmured nor after they had been offended, He knew the traitor, but before, which was an attribute of Godhead. How Christ detained the Twelve. 409 Then He added, Except it be given him from above from My John Father; thus persuading them to deem God His Father, not gs—e? Joseph, and shewing them that it is no common thing to believe in Him. As though He had said, " Unbelievers disturb Me not, trouble Me not, astonish Me not. I know of old before ihey were created, I know to whom the Father hath given to believe ;" and do thou, when thou hearest that " He [3. J hath given," imagine not merely an arbitrary distribution ", ' "t"- but that if any hath rendered himself worthy to receive the 1^^!"^ gift, he hath received it. Ver. GG. From that time many of His disciples went back, and walked no more with Him. Rightly hath the Evangelist said, not that they " departed," but that they went back ; shewing that they cut themselves off from any increase in virtue, and that by separating themselves they lost the faith which they had of old. But this was not the case with the twelve ; wherefore He saith to them, Ver. 67. Will ye also go away ? Again shewing that He needeth not their ministry and service, and proving to them that it was not for this that He led them about with Him. For how could He when He used such expressions even to them ? But why did He not praise them ? why did He not approve them ? Both because He preserved the dignity befitting a teacher, and also to shew them that they ought rather to be attracted by this mode of dealing. For had He praised them, they might, supposing that they were doing Him a favom', have had some human feeling ; but by shewing them that He needed not their attendance. He kept them to Him the more. And observe with what prudence He spake. He said not, "Depart ye," (this would have been to thrust them from Him,) but asked them a question. Will ye also go away ? the expression of one who would remove all force or compulsion, and who wished not that they should be attached to Him through any sense of shame, but with a sense of favour. By not openly accus ing, but gently glancing at them. He sheweth what is the truly wise course under such circumstances. But we feel differently ; with good reason, since we do every thing hold ing fast our own honour, and therefore think that our estate 2 E 410 The affection of the Twelve. HoMiL.is lowered by the departure of those who attend on us. But ^He neither flattered nor repulsed them, but asked them a question. Now this was not the act of one despising them, but of one wishing them not to be restrained by force and compulsion: for to remain on such terms is the same as to depart. What then saith Peter ? Ver. 68, 69. To whom shall we go ? Thou hast the words of eternal life. And we believe and are sure that Thou art the Christ, the Son of the living God. Seest thou that it was not the words that caused offence, but the heedlessness, and sloth, and wrong-mindedness of the hearers ? For even had He not spoken, they would have been offended, and would not have ceased to be overanxious about bodily food, ever nailed to earth. Besides, the dis ciples heard at the same time with the others, yet they declared an opinion contrary to theirs, saying. To whom shall we go? An expression indicating much affection, for it " al. shews that their Teacher" was more precious to them than 3 any thing, than father or mother, or any possessions^, and ' any that if they withdrew from Him, they had not then whither thatis ' ^^ ^^^" Then lest it should seem that he had said, "to whom shall we go ?" because there were none that would receive them, he straightway added. Thou hast the words of eternal life. For the Jews listened carnally, and with human reasonings, but the disciples spiritually, and committing all to faith. Wherefore Christ said, "The words which I have spoken unto you are spirit ;" that is, " do not suppose that the teaching of My words is subject to the rule of material consequences, or to the necessity of created things. Things spiritual are not of this nature, nor endure to submit lo (he Kom.lOjlaws of earth." This also Paul declareth, saying, (Stay Koi ^''' in thine heart. Who shall ascend into heaven? [that is, lo bring Christ down,-) or. Who shall descend into the deep? [that is, to bring up Christ again from the dead.) Thou hast the words of eternal life. These men already ' or, admitted the Resurrection, and all the apportionment' which ^^|i'y shall be there. And observe the brotherly and affectionate man, how he maketh answer for all the band. For he said not, " I know," but. We know. Or rather, observe how he goes to the very words of his Teacher, not speaking as did The secret reproof of the traitor . 411 the Jews. They said, "This is the son of Joseph;" but he .Iohn said. Thou art the Christ, the Son of the living God; and, — ^ — - Thou hast the words of eternal life ; having perhaps heard Him say". He that believeth on Me^ hath eternal life, and I ' al- , ' often will raise him up at the last day. For he shewed that he say' retained all that had been said, by recalling the very words. ,fiJson) What then did Christ ? He neither praised nor expressed N. T. admiration of Peter, though He had elsewhere done so ; but what saith He ? Ver. 70. Have not I chosen you twelve, and one of you is a devil ? For since Peter said, We believe, Jesus excepteth Judas from the band. In the other place Peter made no mention of the disciples; but when Christ said. Whom say ye ihat I am ? he replied, Thou art the Christ, the Son of the living God ; Ma,t.\6, but here, since he said, We believe, Christ with reason admitteth not Judas into that band. And this He did afar off, and long before the time, to check the wickedness of the traitor, knowing that He should avail nothing, yet doing His own part. [4.] And remark His wisdom. He made not the traitor manifest, yet allowed him not to be hidden ; that on the one hand he might not lose all shame, and become more con tentious ; and on the other, that he might not, thinking to be unperceived, work his wicked deed without fear. Therefore by degrees He bringeth plainer reproofs against him. First, He numbered him too among the others, when He said. There are some of you that believe not, (for that He counted the traitor the Evangelist hath declared, saying. For He knew from the beginning who they were that believed not, and who should betray Him;) but when he yet remained such. He brought against him a more severe rebuke, One of you is a devil, yet made the fear common to them all, wishing to conceal him. And here it is worth while to enquire, why the disciples at this time said nothing, but after wards were afraid and doubted, looking one upon another, and asking, Lord, is it I? when Peter beckoned to John Mat. 26, to find out the traitor, by enquiring of their Teacher which ^^' was he. What is" the reason? Peter had not yet heard, » al. ' Is Get thee behind me, satan, wherefore he had no fear at all ; ""' "^'^ 2 E 2 412 The danger of covetousness. HoMii,. but when he had been rebuked, and though he spoke through Tg^^ strong affection", instead of being approved of, had even been o-ecos called " satan," he afterwards with reason feared when he heard. One of you shall betray Me. Besides, He saith not even now, " One of you shall betray Me," but. One of you is a devil; wherefore they understood not what was spoken, but thought that He was only reflecting upon their wickedness. But wherefore said He, I have chosen you twelve, and one of you is a devil ? It was to shew that His teaching was entirely free from flattery. For that they might not think that He would flatter them, because when all had left Him they alone remained, and confessed by Peter that He was the Christ, He leadeth them away from such a suspicion. And what He saith is of this kind. "Nothing abasheth Me from rebuking the bad ; think not that because ye have remained I shall choose to flatter you, or that because ye have followed Me I shall not rebuke the wicked. For neither doth another circumstance abash Me, which is much more powerful than this to abash a teacher. For he that remaineth affordeth a proof of his affection, while one that hath been chosen by a teacher, being rejected, attacheth to him a character for folly among senseless persons. Still neither doth this cause Me to refrain from My reproofs." This at least even now the heathen frigidly and senselessly urge against Christ. For God is not wont to make men good by com pulsion and force, neither is His election and choice com- ' al. ' for pulsory on those who are called ", but persuasive '¦'. And that to come' thou mayest learn that the calling compelleth not, consider 2-7rpoTp€- }]Q^ many of these who have been called have come to 3 yviitiri perdition, so that it is clear that it lieth in our own wilP also to be saved, or to perish. [5.1 Hearing therefore these things, learn we always to be sober and to watch. For if when he who was reckoned among that holy band, who had enjoyed so great a gift, who had wrought miracles, (for he too was with the others who were sent to raise the dead and to heal lepers,) if when he was seized by the dreadful disease of covetousness, and betrayed his Master, neither the favours, nor the gifts, nor the being with Christ, nor the attendance on Him, nor the washing the feet, nor the sharing His table, nor the Misuse of riches : their vanity. 413 bearing the bag, availed him, if these things rather served to ^°^f help on' his punishment, let us also fear lest we ever through i"^^^ covetousness imitate Judas. Thou betrayest not Christ. ye'Yoi'e But when thou neglectest the poor man wasting with hunger, or perishing with cold, that man draws upon thee the same condemnation =. When we partake of the Mysteries un-^al-'™n- worthily, we perish equally with the Christ-slayers. When ^ we plunder, when we oppress' those weaker than ourselves, ''¦*¦ , r ' ' i^ 'throttle we shall draw down upon us severest punishment. And with reason; for how long shall the love of things present so occupy us, superfluous as they are and unprofitable ? since wealth consists in superfluities, in which no advantage is. How long shall we be nailed to vanities ? How long shall we not look through and away into heaven, not be sober, not be satiated with these fleeting things of earth, not learn by experience their worthlessness ? Let us think of those who before us have been wealthy; are not all those things a dream ? are they not a shadow, a flower ? are they not a stream which floweth by ? a story and a tale ? Such a man has been rich, and where now is his wealth ? It has gone, has perished, but the sins done by reason of it stay by him, and the punishment which is because of the sins. Yea, surely if there were no punishment, if no kingdom were set before us, it were a duty to shew regard for those of like descent and family, to respect those who have like feelings with ourselves. But now we feed dogs, and many of us wild asses, and bears, and different beasts, while we care not for a man perishing with hunger; and a thing alien to us is more valued than that which is of our kin, and our own family less honoured than creatures which are not so, nor related to us. Is it a fine thing to build one's self splendid houses, to have many servants, to lie and gaze at a gilded roof? Why then, assuredly, it is superfluous and unprofitable. For other buildings there are, far brighter aud more majestic than these ; on such we must gladden our eyes, for there is none to hinder us. Wilt thou see the fairest of roofs ? At eventide look upon the starred heaven. " But," saith some one, " this roof is not mine." Yet in truth this is more thine than that other. For thee it was made, and is common to thee aud to thy brethren ; the other is not thine, but theirs who after 414 Shortness of the time : mutual exhortation. HoMiL.thy death inherit it. The one may do thee the greatest : service, guiding thee by its beauty to its Creator ; the other the greatest harm, becoming thy greatest accuser at the Day of Judgment, inasmuch as it is covered with gold, while Christ hath not even needful raiment. Let us not, I entreat yoUjbe subject to such folly, let us not pursue things which flee away, and flee those which endure ; let us not betray our own salvation, but hold fast to our hope of what shall be hereafter ; the aged, as certainly knowing that but a little space of life is left us; the young, as well persuaded that what is left is not much. For that day cometh so as a thief in the night. Knowing this, let wives exhort their husbands, and husbands admonish their wives; let us teach youths and maidens, and all instruct one another, to care not for present things, but to desire those which are to come, that we may be able also to obtain them; through the grace and loving- kindness of our Lord Jesus Christ, by Whom and with Whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen. HOMILY XLVIIL John vii. 1, 2. After these things Jesus walked in Galilee ; for He would not walk in Jewry, because the Jews sought to kill Him. Now the Jews' feast of tabernacles was at hand. Nothing is worse than envy and malice ; through these death entered into the world. For when the devil saw man Wisd.a, honoured, he endured not his prosperity, but used every ^^" means to destroy him. And from the same root one may every where see this same fruit produced. Thus Abel was slain; thus David, with many other just men, was like to have been so ; from this also the Jews became Christ- slayers. And declaring this the Evangelist said. After these things Jesus walked in Galilee ; for He had not power ^ to walk in Jewry, because ihe Jews sought to kilP ob yitp Him. What sayest thou, O blessed John ? Had not He Jf^J^(„ power. Who was able to do all that He would ? He that said. Whom seek ye? and cast them backward ? He Who was c. 18, 6. present, yet not seen, had not He power? How then afterwards c. 21, 4. did He come among them in the midst of the temple, in the midst of the feast, when there was an assembly, when they that longed for murder were present, and utter those sayings which enraged them yet the more ? Yea, this at least men marvelled at, saying, Is not this He, Whom they seek to kill? And, lo,v.25.26. He speaketh boldly, and ihey say nothing unto Him. What mean these riddles.-' Away with the word"! The Evangelist spake not so that he might be supposed to utter riddles " al. ' they are not riddles, God forbid! but this may be said, that' &o. 4 1 6 Proofs recorded of the Godhead and the Manhood. HoMiL.but to make it plain that He sheweth proofs both of His '- Godhead and His Manhood. For when he saith, that He had tiot power, he speaketh of Him as a man, doing many tilings after the manner of men ; but when he saith, that He stood in the midst of them, and they seized Him not, he sheweth to us the power of the Godhead, (as man He fled, as God He appeared,) and in both cases he speaks truly. To be in the midst of those who were plotting against Him, and yet not be seized by them, shewed His unrivalled and irre sistible nature; to^ yield strengthened and authenticated the ' p. 69, Dispensation, that neither Paul of Samosata", nor Marcion', 2 p. '71 noi' those affected with their maladies, might have any thing vol. 1. Jo gj^y -Qy ^jjjg jijgjj ijg stoppeth all' their mouths. 'both' After these things was the Jews' feast of tabernacles. The words, after these things, mean only, that the writer has here been concise, and has passed over a long interval of *al. time, as is clear from this circumstance. When Christ sat* he on the mountain, he saith, that it was the feast of the shewed Passover"; while here the writer mentions the feast of taber- sitting' nacles, and during the five months hath neither related or pjj^^ taught us any thing else, except the miracle of the loaves, owej-wasand the sermon made to those who ate them. Yet He ".%.'4. ceased not to work miracles, and to converse, both in the day, and in the evening, and oftentimes at night ; at least, it was thus that He presided over His disciples, as all the Evangelists tell us. Why then have they omitted that interval ? Because it was impossible to recount every thing fully, and moreover, because they were anxious to mention «al. 'to those points which were followed^ by any fault-finding or lowed' gainsaying of the Jews. There were many circumstances like those which here are omitted ; for that He raised the dead, healed the sick, and was admired, they have irequently ' al. ' we recorded ^ ; but when they have any thing uncommon to often *®'^' when they have to describe any charge seemingly heard' put forth against Him, these things they set down ; such as this now, that " His brethren believed Him not." For a circumstance like this brings with it no slight suspicion, and it is worth our while to admire their truth- loving disposition, how they are not ashamed to relate things which seem to bring disgrace upon their Teacher, The unbelief of Christ' s brethren. 417 but have been even more anxious to report these than John other matters. For instance, the writer having passed by Jj|;g many signs and wonders and sermons, has sprung at once to this. Ver. 3 — 5. For, saith he. His brethren said unto Him, Depart hence, and go into Judaa, that Thy disciples also may see the works that Tliou doest ; for there is no man that doeth any thing in secret, and he himself seeketh to be known openly. Shew Thyself to the world. For neither did His brethren believe in Him. What unbelief, saith some one, is here? They exhort "¦ Him to work miracles. It is great indeed ; for of unbelief come their words, and their insolence, and their unseasonable freedom of speech. For they thought, that owing to their relationship, it was lawful" for them to address Him boldly, i ai.'was And their request seems forsooth to be that of friends, but^^'^s' the words were those of great maliciousness ^ For in this place Sal.'bit- they reproach Him with cowardice and vainglory : since lo '^™^8^' say, " no man doeth any thing in secret," is the expression of persons charging Him with cowardice, and suspecting the things done by Him as being not really done ; and to add, that " he seeketh to be known," was to accuse Him of vainglory. But observe, I pray you, the power of Christ, rg 1 Of those who said these things, one became first Bishop of Jerusalem, the blessed James, of whom Paul saith, Other of Gai. i the Apostles saw I none, save James, the Lord's brother ; ^^^ and Judas also is said to have been a marvellous man. And yet these persons had been present also at Cana, when the wine was made, but as yet they profited nothing. Whence then had they so great unbehef ? From their evil mind', and from envy; for superiority among kindred issal.'de- wont somehow to be envied by such as are not alike ''^^."'f exalted. But who are those that they call disciples here ? ° "'"^ The crowd that followed Him, not the twelve. What then saith Christ ? Observe how mildly He answered ; He said not, "Who are ye that counsel and instruct Me thus?" but, Ver. 6. My time is tiot yet come. He here seemeth to me to hint at something other than He expresseth ; perhaps in their envy they designed to ¦> al. ' what a word of unbelief, spake they, exhorting' 418 Gentleness of Christ towards unworthy advisers. HoMiL. deliver Him up to the Jews ; and pointing out this to them, ^ — ^— He saith. My time is not yet come, that is, " the time of the Cross and the Death, why then hasten ye to slay Me before the time ?" But your time is always ready. As though He had said, " Though ye be ever with the Jews, they will not slay you who desire the same things with them; but Me they will straightway wish to kill. So that it is ever your time to be with them without danger, but My time is when the^season of the Cross is at hand, when I must die." For that this was His meaning. He shewed by what followed. Ver. 7. The world cannot hate you ; (how should it hate those who desire, and who run for the same objects as itself?) but Me it hateth, because I testify of it, that the works thereof are evil. " That is, because I upbraid and rebuke it, therefore I am haled." From this let us learn to master our anger, and not to give way to unworthy passion, though thoy be mean men who give us counsel. For if Christ meekly bore with un believers counselling Him, when their counsel was improper and not from any good intention, what pardon shall we obtain, who being but dust and ashes, yet are annoyed with those who counsel us, and deem that we are unworthily treated, although the persons who do this may be but a little humbler than ourselves ? Observe in this instance how He repelleth their accusation with all gentleness ; for when they say, Shew Thyself to the world. He replieth. The world can not hate you, but Me the world hateth ; thus removing their accusation. " So far," He saith, " am I from seeking honour from men, that I cease not to reprove them, and this when i know that by this course hatred is produced against and death prepared for Me." " And where," asketh some one, " did He rebuke men ?" When did He ever cease to do so ? o. 5, 45. Did He not say, Tliink not ihat I will accuse you to ihe Father? There is one that accuseih. you, even Moses. And again; / know you, that ye have not the love of God in you: ] one of and, How can ye believe, who receive honour from men ', '^"r^^''' and seek not the honour that cometh from God only? Seest thou how He hath every where shewn, that it was the open Why Christ went not up openly to Jerusalem. 419 rebuke, not the violation of the Sabbath, which caused the John hatred against Him ? ' And wherefore doth He send them to the feast, saying, Ver. 8. Go ye up to the feast: I go not up yet? To shew that He said these things not as needing them, or desiring lo be flattered' by them, but permitting them to"al. 'de- do what pertained to Jews. " How then," saith some one, their " went He up after saying, ' I go not up ?' " He .said not, °°°"- once for all ^, " I go not up," but, " now," that is, " not with and „_ JJ honour.' J °"- 2 KaOl- For My time is not yet fulfilled. Traf. And yet He was about to be crucified at the coming Passover. "How then went He not up also? for if He went not up because the time was not yet come, He ought not lo have gone up at all." But He went not up for this purpose, that He might suffer, but that He might instruct them. " But wherefore secretly? since He might by going openly both have beeti amidst them, and have restrained their unruly impulses as He often did." It was because He would not do this continually. Since had He gone up openly, and again blinded them ', He would have made His Godhead to ^ abrois shine through in a greater degree, which at present behoved ^'^'^P"' not, but He rather concealed it°. And since they thought that His remaining was from cowardice. He sheweth them the contrary, and that it was from confidence, and a dis pensation'^, and that knowing beforehand the time when He should suffer. He would, when it should at length be at hand, be most desirous of going up to Jerusalem. And methinks by saying, Go ye up. He meant, " Think not that I compel you to stay with Me against your will," and this addition of, My time is not yet fully come, is the expression of one declaring that miracles must be wrought and sermons spoken, so that greater multitudes might believe, and the disciples be made more stedfasl by seeing the boldness and the sufferings of their Master. [3.] Learn we then, from what hath been said, His kindness and gentleness; Learn of Me, for lam meek and lowly of ^at.U, 2}). " al. ' He would have displayed >" al. ' at once a dispensation and a greater signs of the Godhead, and confidence.' revealed It in greater degree.' 420 The mischief of anger : its pitidbleness. noui-L. heart; and let us cast away' all bitterness. If any exalt i^^^" himself against us, let us be humble; if any be bold, let us 1 q1 I cut up." wait upon him ; if any bite and devour us with mocks and jests, let us not be overcome ; lest in defending ourselves we destroy ourselves. For wrath is a wild beast, a wild beast »al. ' to keen and angry. Let us then repeat to ourselves'' soothing ''¦ charms drawn from holy Scripture, and say, " Thou art earth Ecclus. and ashes," Why is earth and ashes proud ? and. The sway Ecclus. of his fury shall be his destruction: and, T7ie wrathful tnan i>22. is not comely ; for there is nothing more shameful, nothing 11, 25. uglier than a visage inflamed with anger. As when you stir LXX. yp jjjmj there is an ill savour, so when a soul is disturbed by passion there is great indecency and unpleasantness. " But," saith some one, " I endure not insult from mine enemies." Wherefore? tell me. If the charge be true, then thou oughtest, even before the affront, to have been pricked at heart, and ¦» al. thank thine enemy for his rebukes; if it be false, despise' it. at? He hath called thee poor, laugh at him; he hath called thee Matt. 5, |3ase-born and foolish, then mourn for him; for He that saith 22. to his brother. Thou fool, shall be in danger of hell fire. Whenever therefore one insults thee, consider the punish ment that he undergoeth ; then shalt thou not only not be angry, but shalt even shed tears for him. For no man is wroth with one in a fever or inflammation, but pities and weeps for all such ; and such a thing is a soul that is angry. Nay, if even thou desire to avenge thyself, hold thy peace, and thou hast dealt thine enemy a mortal blow ; while if thou addest reviling to reviling, thou hast kindled a fire. " But," saith some one, " the bystanders accuse us of weak ness if we hold our peace." No, they will not condemn your weakness, but admire you for your wisdom. Moreover, if you are stung by insolence, you become insolent; aud being stung, compel men to think that what hath been said of you is true. Wherefore, tell me, doth a rich man laugh when he is called poor ? Is it not because he is conscious •» al. ' so that he is not poor ? if therefore * we will laugh at insults, yg. jf we shall afford the strongest proof that we are not conscious rather.' of the faults alleged. Besides, how long are we to dread the accounts we render to men ? how long are we to despise our 1 Cor. common Lord, and be nailed to the flesh ? For whereas 3, 3. Anger a madness and foretaste of hell. 421 there is among you strife, and envying, and divisions, are ye John not carnal ? Let us then become spiritual, and bridle this '—^ dreadful wild beast. Anger differs nothing from madness, it is a temporary devil, or rather it is a thing worse than having a devil ; for one that hath a devil may be excused, but the angry man deserves ten thousand punishments, voluntarily casting himself into the pit of destruction, and before the hell which is to come suffering punishnjent from this already, by bringing a certain restless turmoil and never silent' J al. storm of fury, through all the night and through all the able' day, upon the reasonings of his soul. Let us therefore, that we may deliver ourselves from the punishment here and the vengeance hereafter, cast out this passion, and shew forth all meekness and gentleness, that we may find rest for our souls both here and in the Kingdom of Heaven. To which may we all attain, through the grace and loving-kindness of our Lord Jesus Christ, by Whom and with Whom, to the Father and the Holy Spirit be glory, now and ever and world without end. Amen. HOMILY XLIX. John vii. 9, 10. When He had said these words unto them, He abode still in Galilee. But when His brethren were gone up, then went He up also unto the feast, not openly, but as it were in 'al.'but secret^. secretly' siit.'dis- The things done' by Christ after the manner of men, are pensed. .^^^ ^^ done only to establish the Incarnation, but also to educate us for virtue. For had He done all as God, how could we have known, on falling in with such things as we wished not, what we must do ? As, for instance, when He was in this very place, and the Jews would have killed Him, He came into the midst of them, and so appeased the tumult. Now had He done this continually, how should we, not being able to do so, and yet falling into the like case, have known in what way we ought to deal with the matter, whether 3lit.'eco-lo perish at once, or even to use some contrivance ' in order some-^ that the word might go forward ? Since, therefore, we who what.' have no power could not have understood what to do on coming into the midst of our foes, on this account we are taught this very thing by Him. For, saith the Evangelist, Jesus, when He had said these words, abode in Galilee; but when His brethren were gone up, then went He up also unto ihe feast, not openly, but as it were in .secret. The expres sion, when His brethren icere gotie up, is that of one shewing that He chose not to go up with them. On which account He abode where He was, and manifested not Himself, Cruelty of the Jewish rulers : cause of their fury. 423 although they in a manner urged " Him to do so. But why John did He, Who ever spake openly, do so now as it were ««i]_]3 secret ? The writer saith not " secretly," but, as it were in^~»X. secret. For thus, as I have said, He seemed' to be instruct- ^^^^^ ing us how to manage matters. And, apart from this', it was ' al. not the same to come among them when heated and restive*, hoved.' as to do so afterwards when the feast was ended. 'al.'be- , r i-r sides, Ver. 11. Thenthe Jews sought Him^, andsaid, W here is He ? because' Excellent truly the good deeds at their feasts! they are j^"^^"' eager for murder, and wish to seize Him, even during the tuiv, al. feast"- At least, in another place they speak thus, Think ""^J^^ "' ye that He will not come to the feast? and here they sa.iA,^<'tthe Where is He ? Through their excessive hatred and enmity^ t. they would not even call Him by name. Great was their reve- ^°''"^^^' rence towards the feast, great their caution. By occasion oP^or, al. ' which thing is especially cha- murder, and by means of these (feasts) racteristic of the multitude.' desired to catch Him.' 424 The power of Clirisfs teaching. HoMiL. Ver. 14. Now about the middle of the feast Jesus went up^ XLIX. , . , , =-^— — and taught. ' 'nto ^ ... the By the delay He made them more attentive ; for they who 1"^^?'* had sought Him on the first days and said', Where is He? sal.'they when they saw Him suddenly present, observe how they seek drew near, and were like to press upon Him as He was H™^""^ speaking, both those who said that He was a good man, and 3 ai.'was those who said that He was not such'; the former so as to ^'^ ^ profit by and admire Him, the latter to lay hold on and detain Him. One party then said. He deceiveth the people, by reason of the teaching and the doctrines, not understanding His meaning; the other on account of the miracles said. He is a good man. He therefore thus came among them wheu He "X"'^'^- had slackened^ their anger, so that they might hear His ""' ^ ¦ words at leisure, when passion no longer stopped their ears. (Tor What He taught, the Evangelist hath not told us ; that He Slit. taught marvellously, this only he* saith, and that He won' '°° and brought them over. Such was the power of His speech. And they who had said. He deceiveth the people, altered their opinion, and marvelled. Wherefore also they said, Ver. 15. How knoweth this man letters; having never learned? Observest thou how the Evangelist sheweth here also their marvelling to be full of wickedness ? for he saith not, that they admired the teaching, or that they received the words, but simply that they marvelled. That is, were thrown into a state of astonishment, and doubted, saying, " Whence halh "al. this man^ these things?" when they ought from this very eS'w' "difiiculty to have known that there was nothing merely 7 al. human in Him. But because they would not confess' this, ' reveal' but Stopped at wondering only, hear what He saith. Ver. 16. My doctrine is not Mine. Again He answereth to their secret thoughts, referring them to the Father, and so desiring to stop their mouths. Ver. n. If any man will do His will, he shall know of the doctrine, tvhether it be of God, or whether I speak of Myself. What He saith is this, " Cast out from yourselves the malice and wrath and envy and hatred which has without cause been conceived against Me, then there is nothing to hinder you from knowing that My words are indeed the How Christ's doctrine is His and not His, 425 words of God. For at present these things cast a darkness ^ohn over you, and destroy the light of right judgment, while if ye ^— ' remove them this shall no longer be your case." Yet He spake not (plainly) thus, (for so He would have confounded them exceedingly,) but imphed it all by saying. He that doeth His will shall know of the doctrine, whether it is of God, or whether I speak of Myself; that is, " whether I speak any thing different and strange and contrary to God." For, " of Myself" is always put with this meaning, that "I say nothing except what seemeth good to Him, but all that the Father willeth, I will also." If any man do His will, he shall know of the doctrine. " What meaneth," If any man do His will? " If any man be a lover of the life which is according to virtue, he shall know the power of the sayings." " If any man will give heed to the prophecies, to see whether I speak according to them or not." [2.] But how is the doctrine His and not His ? For He said not, " This doctrine is not Mine;" but having first said, " it is Mine," and having claimed it as His own. He then added, " it is not Mine." How then can the same thing be both "His" and "not His?" It is "His," because He spake it not as one who had been taught; and it is " not His," because it was the doctrine of the Father. How then saith He, "All that is the Father's is Mine, and Mine His?"c.i7,io. " For if because the doctrine is the Father's, it is not thine, "'' '^'"^ that other assertion is false, for according to that it ought Thine, to be thine." But the " is not Mine," affords a strong^"' proof that His doctrine and the Father's are one; as if He had said, "It hath nothing different", as though it were i i.e. another's. For though My Person " be different, yet so do I ' ^om speak and do as not to be supposed to speak or do anyther-s.^ thing contrary to the Father, but rather the very same things" ^l'"' that the Father saith and doeth." Then He addeth another*^ incontrovertible argument, bringing forward something merely human, and instructing them by things to which they were accustomed. And what is that ? Ver. 8. He that speaketh of himself seeketh his own glory. That is, " He that desireth to establish any doctrine of his own, desireth to do so only that he himself may enjoy 2f ffTaffis 426 Why Christ useth lowly expressions. HoMiL. the glory". Now if I desire not to enjoy glory, wherefore •^^^'^" should I desire to establish any doctrine of My own? He that speaketh of himself, that is, who speaketh any thing peculiar or different from others, speaketh on this account, that he may establish his own glory; but if I seek the glory of Him that sent Me, wherefore should I choose to teach " i. e. other ' things ?" Seest thou that there was a cause wherefore tha^He He said there too that He did nothing of Himself? What was willeth. it? It was that they might believe that He desired not the c 5 19 J » and's, 'honour of the many. Therefore when His words are lowly, ^^- " I seek," He saith, " the glory of the Father," every where desiring to persuade them that He Himself loveth not glory. Now there are many reasons for His using lowly words, as that He might not be deemed unbegotten, or opposed to God, His being clothed with flesh, the infirmity of His hearers, that He might teach men to be modest, and to speak no great thing of themselves : while for speaking lofty words one could only find one reason, the greatness of His 0. 8, 58. Nature. And if when He said. Before Abraham was, I Am, they were offended, what would have been their case if they had continually heard high expressions ? Ver. 19. Did not Moses give you the Law? and yet none of you keepeth the Law? Why go ye about to kill Me ? " And what connection," saith some one, " has this, or what has this to do with what was said before ?" The Jews brought against Him two accusations ; one, that He broke the Sabbath ; the other, that He called God His Father making Himself equal with God. And that this was no 2 7i'.i/xi)s imagination of theirs, but His own declared judgment', and that He spake not as do the many, but in a special and peculiar sense, is clear from this circumstance. Many often Ma). 2, called God their Father; as, Have we not all one Father, hath noi One God created us? but not for that was the people equal to God, on which account the hearers were not offended. As then when the Jews said, " This man is not from God," He 3 i. e. of often healed them', and made defence for the violation of the err^or Sabbath ; so now had the sense they assigned to His words been according to their imagination, not according to His » al. ' He that desires to spealc of but only to reap glory from this.' himself, desires it on no other account. Christ declareth Himself equal to the Father, 427 intention, He would have corrected them, and said, "Why John suppose ye Me equal to God? I am not equal;" yet He '~^' said nothing of the kind, but, on the contrary, declared by what followed, that He is Equal. For, As the Father c. 6, 21. raiseth up the dead, and quickeneth ihem, so also ihe Son ; and, That all may honour the Son as they honour the Father; and, The works which He doeth, the .same doeth the Son likewise ; all these go to establish His Equality. Again, concerning the Law lie sailh. Think not that I am come toMa.it. 5, ] 7 destroy ihe Law or the Prophets. Thus He knoweth how " to remove evil suspicions which are in their minds ; but in this place He not only doth not remove, but even confirmeth their suspicion of His equality. On which account also, when they said in another place, " Thou makest thyself God," He did not remove their suspicion, but even confirmed it, saying. That ye may know thai the Son of Man hath power Matt. 9, on earth to forgive sins. He saith to the sick of the palsy. Take up thy bed, and walk^. This then He first aimed a.t,^ go to to make Himself equal with God, shewing that He was not /lo^se God's adversary, but that He said the same and taught the ¦'^- '^• same with Him, and afterwards He setteth Himself to' the '"'•«•*" breach of the Sabbath, saying, Did not Moses give you the charge Law, and none of you keepeth the Law ? As though He had°^ said, " The Law saith. Thou shalt not kill ; but ye kill, and yet accuse Me as transgressing the Law." But wherefore saith He, " None of you ?" Because ihey all sought to kill Him. " And if," He saith, " I even have broken the Law, it was in saving a man, but ye transgress it for evil. And if My action was even a transgression, yet it was in order to save, and I ought not to be judged by you who transgress in the greatest matters. For your conduct is a subverting of the whole Law." Then also He presselh it farther, although He had said many things to them before, but at that former time He spake after a loftier manner, and more suitably to His own dignity, while now He speaketh more humbly. Wherefore ? Because He would not continually irritate them. At present their anger had become intense, and they went on to murder. And tiierefore He continueth to check them in these two ways, by reproving their evil daring, and saying. Why go ye about to kill Me ? and by 2 F 2 . 8, 40. 428 Christ confuteth the Jews from their Law. HoMiL. modestly calling Himself, A Man that halh told you the ^^^^ -truth, and by shewing that murderers in heart are not worthy 'to judge others. And observe both the humility of Christ's question, and the insolence of their answer. Ver. 20. Thou hast a devil; who goeth about to kill thee? The expression is one of wrath and anger, and of a soul made shameless by an unexpected reproof, and put to con fusion before their time, as they thought''- For just as a sort of robbers who sing over their plots, then when they desire to put him against whom they are plotting off his guard, effect their object by keeping silence, so also do these. But He, omitting to rebuke them for this, so as not to make them more shameless, again taketh in hand His defence' with respect to the Sabbath, reasoning with them from the Law. [3.] And observe how prudently. "No wonder," He saith, "if ye disobey Me, when ye disobey the Law which ye think ye obey, and which ye hold to have been given you by Moses. It is therefore no new thing, if ye give not heed to My ' or, words." For because " they said, God spake to Moses, but as 'j'Q^^Q.for this fellow we know not whence he is. He sheweth that they were insulting Moses as well as Himself, for Moses gave them the Law, and they obeyed it not. Ver. 21. I have done one work, and ye all marvel. Observe how He argueth, where it is necessary to defend Himself, and make His defence a charge against themS For with respect to that which had been wrought, He introduceth not the Person of the Father, but His own : I have done one work. He would shew'", that not to have done it would have been to break the Law, and that there are many things more ^ Kvpi- authoritative' than the Law, and that Moses endured to 3 kXI receive a command against' the Law, and more authoritative ToC V. than the Law. For circumcision is more authoritative than the Sabbath, and yet circumcision is not of the Law, but of the fathers. " But I," He saith, " have done that which is more authoritative and better than circumcision." Then He irpoKaTa-n\yiTTO^evt}S avTuv ws as a charge against Himself.' 461/To. This appears to be the mean- "* i. e. by ver. 22. Moses therefore ing, if the testis correct. The passage gave you circumcision (not because it is suspected, but there is no other is of Moses, but the fathers) and ye on reading. t/ig Sabbath day circumcise a man. ' al. ' to admit what had taken place The breach of the Sabbath the keeping of the Law. 429 mentioneth not the command of the Law ; for instance, that John VII the Priests profane the Sabbath, as He had said already, 23. 24. but speaketh more largely. The meaning of, Ye tnarvel, is. Mat. 12, " Ye are confused," " are troubled." For if the Law was to^' be lasting, circumcision would not have been more authori tative than it. And He said not, " I have done a thing greater than circumcision," but abundantly refuteth them by saying", ' al. Ver. 23. If a man receive circumcision'. hinged " Seest thou that the Law is most established when a man^y^^y- breaketh it ? Seest thou that the breaking of the Sabbath is'°^' the keeping of the Law? that if the Sabbath were not broken, the Law must needs have been broken f so that I also have established the Law." He said not, " Ye are wroth with Me because I have wrought a thing which is greater than cir cumcision," but having merely mentioned what had been done. He left it to them to judge, whether entire health was not a more necessary thing than circumcision. " The Law," He sailh, " is broken, that a man may receive a sign which conlributeth nothing to health; are ye vexed and indignant at its being broken, that one might be freed from so grievous a disease? Ver. 24. Judge not according to appearance. What is, according to appearance? " Do not, since Moses hath the greatest honour among you, give your decision according to your estimation of persons, but according to the nature of things ; lor this is to judge righUy. Wherefore hath no one of you reproved Moses ? Wherefore hath no one disobeyed him when he ordereth that the Sabbath be broken by a commandment introduced from without into the Law? He alloweth a commandment to be of more authority than his own Law ; a commandment not introduced by the Law, but from without, which is especially wonderful ; while ye who are not lawgivers are beyond measure jealous for the Law, and defend it. Yet Moses, who ordereth that the Law be broken by a commandment which is not of the Law, is more worthy of confidence than you." By saying then ' ver. 23. If a man on the. Sabbath angry at Me, because I have made a day receive circumcision, tlmt the Law man every tvhit whole on the Sabbath of Moses should not be broken ; are ye day ? 430 Justice to be impartial : its reward. HoMTL.d have made) "a whole man (healthy)," He sheweth ihat ^^^^- circumcision also was " partial" health. And what was the Gen.i7,heallh procured by circumcision? Every souP, It sailh, that • al. is not circumcised, shall be utterly destroyed. " But I have 'j^"' "-^raised up a man not partially afBicted, but wholly undone." Judge noi, therefore, according lo appearance. 2 al. Be we persuaded that this is' said not merely to the men this's ' °^ ^^^^ time, but to us also, that in nothing we pervert justice, but do all in its behalf; that whether a man be poor or rich, we give no heed to persons, but enquire into things. Exod. Thou shalt not pity^, Il sailh, ihe poor in judgment. What * Ae^- '® meant ? " Be not broken down, nor bent," It saith, " if he ceis. that doth the wrong be a poor man." Now if you may not favour a poor man, much less a rich. And this I say not only to you who are judges, but to all men, that they no Ps.i 1.7. where pervert justice, but preserve it every where pure. The LXX. Lord, It saith, loveth righteousness ; and, he thai loveth iniquity hateth his own soul. Let us not, I entreat, hate our own souls, nor love unrighteousness. For certainly its 4 al.' for profit in the present world is little^ or nothing, and for the great woiid lo come it brings great damage '. Or rather, I should 13, &c. gj,y^ (.J]J^^ jjQj even here can we enjoy it; for when we live softly, yet with an evil conscience, is not this vengeance and punishment ? Let us then love righteousness, and never look * al- aside" from that law. For what fruit shall we gain from the against' P''^^^^*' ^'^6, if We depart without having attained unto excellence ? What there will help us ? Will friendship, or relations, or this or that man's favour? What am I saying? this or that man's favour ? Though we have Noah, Job, ov Daniel for a father, this will avail us nothing if we be be trayed by our own works. One thing alone we need, that is, excellency of soul. This will be able to carry you safe through, and to deliver you from everlasting fire, this will "al.'es- escort'' you to the Kingdom of Heaven. To which may we all attain, through the grace and loving-kindness of our Lord Jesus Christ, by Whom and with Whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen. ' al. ' aud afterwards we perish miserably.' HOMILY L. John vii. 25 — 27. Then said some of them of Jerusalem, Is not this he, whom they seek to kill? But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ? Hoivbeit we know this man whence he is. Nothing is placed in the Holy Scriptures without a reason, for they were uttered by the Holy Ghost, therefore let us enquire exactly into every point. For it is possible from one expression to find out the entire meaning (of a passage), as in the case before us. Many of them of Jeru salem said. Is tiot this he, whom they seek to kill ? But, lo, he speaketh boldly, and they say nolhitig unto him. Now why is added, " them of Jerusalem ?" The Evangelist by this shews, that they who had most enjoyed His mighty miracles were more pitiable than any ; they who had beheld the greatest proof of His Godhead, and yet committed all to the judgment of their corrupt rulers. For was it not a great proof of it, that men furious and bent on murder, who went about and sought to kill Him, should be quiet of a sudden, when they had Him in their hands? Who could have effected this ? who thus quenched their absolute fury ? Still after such proofs, observe the folly and the madness of the men. Is not this he, whom ihey seek to kill? See how they accuse themselves; whom. It saith, they seek to kill, and yet they say nothing to him. And not only do they say nothing to Him, but nothing even when He speaketh 432 Inconsistency of the Jews. HOMII.. boldly. For one who spoke boldly and with all freedom ^' would naturally have the more angered them; but they did nothing. Do ihey know indeed that this is ihe very Christ? " What think ye ? What opinion give ye ?" The contrary. It sailh. On which account they said. We know this man 'aVper-u-hence he is. What malice", what contradiction! They plexity' ^^ ^^^ ^^^^ follow the opinion of their rulers, but bring forward another, perverse, and worthy of their own folly; We know him whence he is. But when Christ cometh, no man knoweth whence He is. Matt. 2, « Yet your rulers when asked replied, that He should be c. 9, 29. born in Bethlehem. And others again said, God spake unto Moses, but as for this fellow, tve know not from whence he is. " We know whence he is," and " we know not whence He is ;" observe the words of drunken men. And T. 41. again, Doth Christ come out of Galilee ? Is He not of the town of Bethlehem? Seest thou that theirs is the decision of madmen ? " We know," and, " we know not;" " Christ cometh from Bethlehem ;" " When Christ cometh, no man' knoweth whence He is." What can be plainer than this contradiction ? For they only looked to one thing, which was, not to believe. What then is Christ's reply ? Ver. 28. Ye both know Me, and ye know whence I am: and I am not come of Myself, but He that sent Me is true. Whom ye know not. •;. 8, 19. And again. If ye had known Me, ye should have known My Father also. How then saith He, that they both " know Him," and " whence He is," and then, " that they neither know Him, nor the Father?" He doth not contradict, (away with the thought,) but is very consistent with Himself. For He speaketh of a different kind of knowledge, when He 1 Sam.2, saith, " ye know not ;" as when He saith. The sons of Eli ^^" were wicked sons, they knew not the Lord; and again. Is. 1,3. Israel doth not know Me. So also Paul saith. They profess jg"' ' that they knoiv God, but in works they deny Him. It is therefore possible, " knowing," " not to know." This then is what He saith : " If ye know Me, ye know that I am the Son of God." For the " whence I am" doth not here denote place. As is clear from what followeth, / am not come of Myself, but He that sent Me is true, Whom ye know not. Their twofold rebuke. 433 referring here to the ignorance shewn by their works. [As John Paul saith. They profess that they know God, but in works — ^— ' they deny Him.] For their fault came not merely of igno rance, but of wickedness, and an evil will; because even though they knew this, they chose to be ignorant. But what manner of connection is there here ? How is it that He, reproving them, useth their own words? For when they say. We know this man whence he is. He addeth, ye both know Me. Was their expression, " We know him not ?" Nay, they said. We know him. But (observe), they by say ing the. We know whence he is, declared nothing else than that He was " of the earth," and that He was " the carpenter's son;" but He led them up to heaven, saying. Ye know whence I am, that is, not thence whence ye suppose, but from that place whence He that sent Me (hath sent Me). For to say, / am not come of Myself, intimateth to them, that they knew » that He was sent by the Father, though they did not dis close it". So that He rebuketh them in a twofold manner;' e'le/tii- first, what they said in secret He published aloud, so as to put them to shame; after that He revealed also what was in their hearts. As though He had said, " I am not one of the abjects,nor of those who come for nothing, but He ihat sent Me is true. Whom ye know not." What meaneth. He that sent Me is true ? "If He be true. He hath sent Me for the truth ; if He be true, it is probable that He who is sent is true Edso." This also He proveth in another way, vanquish- [2.] ing them with their own words. For whereas they had said, When Christ cometh, no man knoweth whence He is. He proveth from this that He Himself is the Christ. They used the words. No man knoweth, with reference to distinction of some definite locality; but from the same words He sheweth Himself to be the Christ, because He came from the Father; and every where He witnesseth that He alone hath the know ledge of the Father, saying, Not that any man hath seen c. 6, 46. the Father, save He which is from the Father^. And His^ of God, TSf T words exasperated them ; for lo tell them, " Ye know Him ' ' not," and to rebuke them because knowing they pretended to be ignorant, was sufficient to sting and annoy them. Ver. 30. Then they sought lo take Him, and no rnan laid his hand upon Him, because His hour was not yet come. 434 The many influenced by miracles. HoMiL. Seest thou that they are invisibly restrained, and their — I^i— anger bridled ? But wherefore saith It not, that He had restrained them invisibly, but. Because His hour was not yet come ? The Evangelist was minded to speak more humanly and in a lowlier strain, so that Christ might be deemed to be also Man. For because Christ every where speaketh of sub lime matters, he therefore intersperseth expressions of this kind. And when Christ sailh, " I am from Him," He speaketh not as a Prophet who learneth, but as seeing Him, and being with Him. Ver. 29. / know Him, He saith, yo?" I am from Him, and He hath sent Me. Seest thou how He continually seeketh to prove the, lam not come of Myself, and, He that sent Me is true, striving not to be thought an enemy of God ? And observe how great is the profit of the humility of His words ; for, it saith, after this many said, Ver. 31. When Christ cometh, will He do more miracles than these which this man hath done? How many were the miracles ? In truth, there were three, that of the wine, that of the paralytic, and that of the noble man's son ; and the Evangelist hath related no more. From which circumstance it is plain, as I have often said, that the writers pass by most of them, and discourse to us of those alone on account of which the rulers ill-treated Him. Then ihey sought to take Him, and kill Him. Who "sought?" Not the multitude, who had no desire of rule, nor could be made captives by malice ; but the priests. For they of the multitude said. When Christ cometh, will He do more miracles? Yet neither was this sound faith, but, as it were, ' X"5a(- the idea of a promiscuous' crowd ; for to say, " When He cometh," was not the expression of men firmly persuaded that Me was the Christ. We may either understand the words thus, or that they were uttered by the multitudes when they came together. " Since," they may have said, " our rulers are taking every pains to prove that this man is not the Christ, let us suppose that he is not the Christ ; will tbe Christ be better than he ?" For, as I ever repeat, men of the grosser sort are led in not by doctrine, nor by preaching, but by miracles. ov. Christ foresheweth His death. 435 Ver. 32. Tlie Pharisees heard the people murmuring^, John and senl^ servants to take Him. 33_.34 Seest thou that the violation of the Sabbath was a mere r rnnr- pretence ? and that what most stung them was this murmuring ? """'"'9 For here, though they had no fault lo find with Him for any^ concern- im. thing said or done, they desired to take Him because of the ;„„jj;, multitude. They dared not do it themselves, suspecting N. T. danger, but sejit their hired servants''- Alas! for their tyranny p/;^,.;-. and their madness, or rather, I should say, for their folly, ^ff*™*/ • Chief After having often attempted themselves, and not prevailed, Prees^s they committed the matter to servants, simply satisfying thcir^"',' anger. Yet He had spoken much at the pool, and they hade 5. done nothing of the kind; they sought indeed occasion, buti ^^.^^ they attempted not, while here they can endure it no longer, t'iei'"=- . . to b? 6X- when the multitude is about to run to Him. What then posed.' saith Christ? (^""i' Tov^.y Ver. 33. Yet a little while am I with you. Having power to bow and terrify His hearers, He uttereth words full of humility. As though He had said, " Why are ye eager to persecute and kill Me ? Wait a little while, and even though you should be eager to keep Me back, I shall not endure it." That no one should (as they did) suppose that the. Yet a little ichile am I with you , AenoieA a common death, that no one might suppose this, or that He wrought* ¦"Mp7£j nothing after death, He added, Ver. 34. And where I am, thither ye cannot come. Now had He been about lo continue in death, they might have gone to Him, for to that place we all depart. His words therefore bent the simpler portion of the multitude, terrified the bolder, made the more intelligent anxious to hear Him, since but little time was now left, and since it was not in their power always to enjoy this teaching. Nor did He merely say, " 1 am here," but, / am with you, Ihat is, " Though ye persecute, though ye drive Me away, yet for a little while I shall not cease dispensing what is for your good, saying and recommending the things that relate to your salvation. Ver. 33. And I go unto Hitn that sent Me. This was enough to terrify and throw them into an agony. For that they should stand in need of Him, He declareth also. 436 Divine foreknowledge of Christ. HoMiL. Ver. 34. Ye shall seek Me, He saith, (not only " ye shall tl_not forget Me," but ye shall even seek Me,) and shall not find Me. And when did the Jews " seek Him?" Luke saith that Luke23, the women mourned over Him, and it is probable that many ^^' others, both at the time and when the city was taken, re membered Christ and His miracles, and sought His presence. Now all this He added, desiring to attract them. For the facts that the time left was short, that He should after His departure be regretfully desired by them, and that they should not then be able to find Him, were all together sufficient to persuade them to come to Him. For had it not been that His presence should with regret be desired by them. He would not have seemed to them to be saying any great thing; if, again, it was about to be desired, and they able to find [3.] Him, neither so would this have disturbed them. Again, had He been about to slay with them a long time, so also they would have been remiss. But now He in every way com pelleth and terrifieth them. And the, I go to Him ihat sent Me, is the expression of one declaring that no harm will happen to Him from their plotting, and that His Passion was voluntary. Wherefore now He uttered two predictions, that after a little while He should depart, and that they should not come to Him; a thing which belonged not to human intelligence, the foretelling His own death. Hear, Ps.39,4. for instance, David saying. Lord, make me to know mine end and the number of my days, tohat il is, that I may know what time I have". There is no man at all that knoweth this ; and i.i.e. by one" the other is confirmed. And I think that He speaketh one pre- jj^jg covertly to the servants, and directeth His discourse to diction. ¦' them, thus specially attracting them, by shewing them that He knew the cause of their arrival. As though He had said, " Wait a little, and I shall depart." Ver. 35. Then said the Jews among themselves. Whither will he go ? Yet they who had wished to be rid of Him, who did all in their power not to see Him, ought not to have asked this question, but to have said, " we are glad of it, when will the departure take place ?" but they were somewhat affected at " tX iiTTfpSi iyii LXX. thus rendered in margin of E.V. None but the righteous can be ivith Him, 437 His words, and with foolish suspicion question one another, John " whither will he go ?" ''"•^^- Will he go unto the dispersion cf the Gentiles^? i lit. What is, the dispersion of the Gentiles? The Jews gave ^'^'^*'''' this name to other nations, because they were every where scattered and mingled fearlessly with one another. And this reproach they themselves afterwards endured, for they too were a " dispersion." For of old all their nation was collected into one place, and you could not any where find a Jew, except in Palestine only ; wherefore they called the Gentiles a " dispersion," reproaching them, and boasting- concerning themselves. What then meaneth. Whither I go ye cannot come? For all nations at that time had intercourse with them, and there were Jews every where. He would not therefore, if He had meant the Gentiles, have said. Where ye cannot come. After saying. Will he go to the dispersion of the Gentiles ? they did not add, " and ruin," but, and teach them. To such a degree had they abated their anger, and believed His words ; for they would not, had they not believed, have enquired among themselves what the saying was. These words were spoken indeed to the Jews, but fear there is lest they be suited to us also, that " where He is" we " cannot come" on account of our life being full of sins. For concerning the disciples He saith, I will that they also 0.17,24. be ivith Me where I am, but concerning ourselves, I dread lest the contrary be said, that. Where I am, ye cannot come. For when we act contrary to the commandments, how can we go to that place? Even in the present life, if any soldier act unworthily towards his king, he will not be able to see the king, but being deprived of his authority will suffer the severest punishment; if therefore we steal, or covet, if we wrong or strike others, if we work not deeds of mercy, we shall not be able to go thither, but shall suffer what happened to the virgins. For where He was, they were not able to enter in, but retired, their lamps having gone out, that is, grace having left them. For we can, if we will, increase the brightness of that flame which we received straightway " i. e. in by the grace of the Spirit ; but if we will not do this, we ^^ "'™ shall lose it, and when that is quenched, there will be nothing else than darkness in our souls; since, as while a 438 The Spirit quenched by covetousness and hardheartedness. HoMtL.lamp is burning tbe light is strong, so when it is e.Ktin- ^^ guished there is nothing but gloom. Wherefore the Apostle ^T^-- saith, Quench not the Spirit. And It is quenched when ' ¦ It hath not oil, when there is any violent gust of wind when It is cramped and confined, (for so fire is quenched, and It is cramped by woridly cares, and quenched by evil desires. In addition to the causes we have mentioned, nothing quencheth It so much as inhumanity, cruelly, and rapine. For when, besides having no oil, we pour upon it cold water, (for covetousness is this, which chills with despondency the souls of those we wrong,) whence shall it be kindled again? We shall depart, therefore, carrying dust and ashes with us, and having much smoke to convict us of havin g bad lamps and of having extinguished them ; for where there is smoke, there needs must have been fire which hath Mat. 2.1, been quenched. May none of us ever hear that word, I know ^'^" you not. And whence shall we hear that word, but from this, if ever we see a poor man, and are as though we saw him not ? If we will not know Christ when He is an hungered. He too will not know us when we entreat His mercy. And with justice; for how shall he who neglects the afflicted, and gives not of that which is his own, how shall he seek to receive of that which is not his own ? Wherefore, I entreat you, let us do and contrive every thing, so that oil fail not us, but that we may trim our lamps, and enter with the Bridegroom into the bride-chamber. To which may we all attain, through the grace aud loving-kindness of our Lord Jesus Christ, by Whom and with Whom, to the Father and the Holy Ghost be glory, now and ever and world with out end. Amen. HOMILY LL John vii. 37, 38. In the last day, the great day of the feast, Jesus stood and cried, saying. If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his helly shall flow rivers of living water. They who come to the divine preaching and give heed to the faith, must manifest the desire of thirsty men for water, and kindle in themselves a similar longing ; so will they be able also very carefully to retain what is said. For as thirsty men, when they have taken a bowl, eagerly drain it and then desist, so too they who hear the divine oracles if they receive them thirsting, will never be weary until they have drunk them up. For to shew that men ought ever to thirst and hunger, Blessed, It saith, are ihey tohich do hunger awe/ Matt. 5, thirst after righteousness; and here Christ saith. If any man thirst, let him come unto Me, and drink. What He saith is of this kind, " I draw no man to Me by necessity and con straint ; but if any halh great zeal, if any is inflamed with desire, him I call." But why hath the Evangelist remarked that it was on the last day, that great day ? For both the first day and the last were " great," while the intermediate days they spent rather in enjoyment. Wherefore then saith he, in the last day? Because on that day they were all collected together. For on the first day He came not, and told the reason to His brethren, nor yet on the second and third days 440 Of the living Water. HoMTL. saith He any thing of this kind, lest His words should come to nought, the hearers being about to run into indulgence. But on the last day when they were returning home He Wij)(i5io giveth them supplies' for their salvation, and crieth aloud, partly by this shewing to us His boldness, and partly for the greatness of the multitude. And to shew that He spake not of material drink, He addeth. He thai believeth on Me, as ihe Scripture hath said, out of his belly shall flow rivers of living water. By belly he here meaneth the heart, as also in another place It sailh. And Thy Law in the midst of my Ps. 40, igiiy^ But where hath the Scripture said, that " rivers of Theodo- living water shall flow from his belly i*" Nowhere. What *'°"" then meaneth. He that believeth on Me, as the Scripture saith ? Here we must place a stop, so that the, rivers shall ^i.e.not^ow from his belly, may be an assertion of Christ^. For Scrip- because many said. This is the Christ; and. When the Christ ture. cometh will He do more miracles ? He sheweth that it behoveth to have a correct knowledge, and to be convinced not so much from the miracles as from the Scriptures. Many, in fact, who even saw Him working marvels received Him not as Christ, and were ready to say, " Do not the Scriptures say that Christ cometh of the seed of David ? and on this 3 al.' He they* continually dwelt. He then, desiring to shew that He desir- did not shun the proof from the Scriptures, again referreth '"^''^Q them to the Scriptures. He had said before. Search the c. 6, ib. Scriptures ; and again. It is written in the Prophets, And c. 5, 45. they shall be taught of God; and, Moses accuseth you; and here. As the Scripture hath said, rivers shall flow from his belly, alluding to the largeness aud abundance of grace. As c. 4, 14. in another place He saith, A well of water springing up unto eternal life, that is to say, " he shall possess much grace;" and elsewhere He calleth it, eternal life, but here, living water. He calleth that living which ever worketh ; for the grace of the Spirit, when it hath entered into the mind and hath been established, springeth up more than any fountain, faileth not, becometh not empty, stayeth not. To signify therefore ¦•lit. un-at once its unfailing supply and unlimited'' operation. He speak- JjjiIj called it a well and rivers, not one river but numberless; able . ' and in the former case He halh represented its abundance by the expression, .springing. And one may clearly perceive The gift before and after the Crucifixion. 441 what is meant, if he will consider the wisdom of Stephen, John . V 11.39. the tongue of Peter, the vehemence of Paul, how nothing — '¦ — ¦ bare, nothing withstood them, not the anger of multitudes, not the risings up of tyrants, not the plots of devils, not daily deaths, but as rivers borne along with a great rushing sound, so they went on their way hurrying all things with them. Ver. 39. But this spake He of the Spirit, which they that believe on Him should receive ; for the Holy Ghost was not yet given. How then did the Prophets prophesy and work those ten thousand wonders ? For the Apostles cast not out devils by the Spirit, but by power received from Him ; as He saith Himself, If I by Beelzebub cast out devils, by whom do your Mat.l2, children cast them out ? And this He said, signifying that before the Crucifixion ' not all cast out devils by the Spirit, ' ^''' *® ¦' r ' Cross. but that some did so by the power received from Him. So,^i.e.after when^ He was about to send them, He said, Receive ye ihe\:^.^™'_ Holy Ghost; and again. The Holy Ghost came upon tliem,''-'^o>--- and then they wrought miracles. But when^ He was sending J-T'-g them, the Scripture said not, that " He gave to them the Holy 6. Ghost," but that He gave to them power, saying, Cleanse the before lepers, cast out devils, raise ihe dead, freely ye have received, '^^ 9'"" freely give. But in the case of the Prophets, all allow that Mat, lo', the Gift was that of the Holy Spirit. But this Grace was *' ^' stinted and departed and failed from off the earth, from the day in which it was said. Your house is left unto you Mat.23, desolate; and even before that day its dearth had begun, for there was no longer any prophet among them, nor did Grace visit their holy* things. Since then the Holy Ghost '**^-'^"" •^ • vice' had been withheld, but was for the future to be shed forth abundantly, and since the beginning of this imparling was after the Crucifixion, not only as to its abundance, but also as to the increased greatness of the gifts, (for the Gift was more marvellous, as when It saith. Ye know not what Spirit ^'"''s ^> 65. ye are of; and again. For ye have not received the Spirit ofB.om. 8, bondage, but the Spirit of adoption ; and the men of old '^" possessed the Spirit themselves, but imparted It not to others, while the Apostles filled tens of thousands with It,) since then, I say, they were to receive this Gift, but It was 2 G 442 The Cross glory: the promise obtained by faith. HoMiL. not yet given, for this cause he addeth, The Holy Ghost was — — '— not yet. Since then the Lord spake of this grace', the Evangelist halh said, For the Holy Ghost was not yet, that is, " was not yet given," Because Jesus was not yet glorified. Calling the Cross, " glory." For since we were enemies, and had sinned, and fallen short of the gift of God, and were haters of God, and since grace was a proof of our reconcili ation, and since a gift is not given to those who are hated, but to friends and those who have been well-pleasing ; it was therefore necessary that the Sacrifice should first be offered for us, that the enmity (against God) which was in our flesh should be done away, that we should become friends of God, and so receive the Gift. For if this was done with respect to the promise made to Abraham, much more with respect to grace. And this Paul hath declared, saying, ^°™' *' If they which are of ihe Law be heirs, faith is made void— because the Law tvorketh wrath. What he saith, is of this kind : God " promised that He would give the earth to Abraham and to his seed : but his descendants were unworthy of the promise, and of their own deeds could not be well-pleasing unto God. On this account came in faith, an easy action, that it might draw grace unto it, and that the promise might not Eom. 4, fa;]_ y^uci Jt saith. Therefore it is of faith, that it might be by grace, to the end the promise might be sure. Wherefore it is bj' grace, since by their own labours they prevailed not. • assaith But wherefore after saying, " according to the Scriptures '," Scrip- did He not add the testimony ? Because their mind was ture, corrupt; for, V. 38. f » » 2 not Ver. 40 — 42^. Some said. This is the Prophet. Others "^^^^^^ said. He deceiveth the people^; others said, Christ cometh 'v. 12. tiot from Galilee, but from the village of Bethlehem. V. 27. Others said, When Christ cometh, no man knowethwhence He is; and there was a difference of opinion, as might be ¦"al.'uotexpected in a confused* multitude; for not attentively did ordered' they listen to His words, nor for the sake of learning. Where fore He maketh them no answer ; yet they said, Doth Christ come out of Galilee? And He had praised, as being an ^ In Ben. the reading is different, then speaking of this grace, the E-v.' and the sense seems incomplete. 'Since The malice of Christ's enemies. 443 Israelite indeed, Nathanael, who had said in a more forcible John and striking manner, Can there any good thing come out of — — ^ Nazareth ? But then these men, and they who said to Nico demus, Search and look, for out of Galilee ariseth no prophet, v- 52. said it not seeking to learn, but merely to overturn the opinion concerning Christ. Nathanael said this, being a lover of the truth, and knowing exactly all the ancient histories ; but they looked only to one thing, and that was to remove the opinion that He was the Christ, on which accoupt He revealed nothing to them. For they who even contradicted themselves, and said at one time, No man knoweth whence He cometh, at another. From Bethlehem, would manifestly even if they had been informed have opposed Him. For be it that they knew not the place of His birth, that He was from Bethlehem, because of His dwelling" in Nazareth, (yet this cannot be"al. ' brinff- allowed, for He was not born there,) were they ignorant of j^g up' His race also, that He was of the house and lineage of David? How then said they. Doth not Christ come of the seed ofy- 42. David? Because they wished to conceal even this fact by that question, saying all that they said with malicious intent. Why did they not come to Him and say, " Since we admire thee in other respects, and thou biddest us believe thee according to the Scriptures, tell us how it is that the Scrip tures say that Christ must come from Bethlehem, when thou art come from Galilee?" But they said nothing of the kind, but all in malice. And to shew that they spoke not en quiringly, nor as desiring to learn, the Evangelist straightway hath added, that, Ver. 44. Some of them would have taken Him, but no man laid his hand upon Him. This, if nothing else, might have been sufficient to cause compunction in them, but they felt it not, as the Prophet Ps. 35, saith. They were cleft asunder, and were not pricked in heart. Y'^s. Such a thing is malice I it will give way to nothing, it looks [3.] to one thing only, and that is, to destroy the person against whom it plotteth. But what saith the Scripture? WhosoProY. . 26 27 diggeth a pit for his neighbour, shall fall into it himself. ' Which was the case then. For they desired to kill Him, to stop, as they thought. His preaching; the result was the opposite. For the preaching flourishes by the grace of 2 g2 444 How we ought to avenge ourselves. HoMiL. Christ, while all that was theirs is quenched and perished ; '— they have lost their country, their freedom, their security, their worship, they have been deprived of all their prosperity, and are become slaves and captives. Knowing then this, let us never plot against others, aware that by so doing we whet the sword against ourselves, and inflict upon ourselves the deeper wound. Hath any one grieved thee, and desirest thou to avenge thyself on him? Avenge not thyself; so shalt thou be able to be avenged ; but if thou avenge thyself, thou art not avenged. Think not that this is a riddle, but a true saying. " How, and in what way.>" Because if thou avenge not thyself on him, thou makest God Kom. his enemy ; but if thou avenge thyself, no longer so. Venge- ^^' ^^- ance is Mine, I will repay, saith the Lord. For if we have "ai.'dis- servants, and they having quarrelled" with each other, do ^" ^ not give place to us for judgment and for punishment, but take it upon themselves; though they come to us ten thousand times, we not only shall not avenge them, but shall even be wroth with them, saying, " Thou runaway, thou flogging- post, thou oughtest to have submitted all to us, but since thou hast prevented us and avenged thyself, trouble us no farther ;" much more shall God, Who hath bidden us commit all unto Him, say this. For how can it be otherwise than absurd, when we demand from our servants so much minding of wisdom and obedience, but will not yield to our Master in those matters in which we desire our domestics to yield to us .'' This I say because of your readiness to inflict punishment one upon another. The truly wise man ought not to do this even, but to pardon and forgive offences, though there were not that great reward proposed, the receiving in return forgiveness. For, tell me, if thou condemnest one who hath sinned, wherefore dost thou sin thyself, and fall into the same fault.'' Hath he insulted? Insult not thou again, or thou hast insulted thyself. Hath he struck ? Strike not thou again, for then there is no difference between you. Hath he vexed Ihee ? Vex him not again, for the profit is nothing, and thou wilt in thy turn be placed on an equality with those who have wronged thee. Thus, if thou bear with meekness and gentleness, thou shalt be able to reprove ' or, thine enemy, to shame him, to weary ' him of being wroth. hinder Fear lest the heathen be found wiser. 445 No man cures evil with evil, but evil with good. These rules John of wisdom give some of the heathen ; now if there be such ' — • wisdom among the foolish heathen, let us be ashamed to shew ourselves inferior to them. Many of them have been injured, and have borne it; many have been maliciously accused, and not defended themselves; have been plotted against, and have repaid by benefits. And there is no small fear lest some of them be found in their lives to be greater than we, and so render our punishment severer. For when we who have partaken of the Spirit, we who look for the Kingdom, who follow wisdom for the sake of heavenly things ', who fear (not) "al. 'the hell, and are bidden to become angels, who enjoy the Mys teries; when we reach not to the virtue unto which they have attained, what pardon '' shall we have ? If we must go beyond ^ al. the Jews, (for, Except your righteousness shall exceed the °^^° righteousness of the Scribes and Pharisees, ye shall in no case Matt. 5, enter into ihe Kingdom of Heaven,) much more the heathen; if the Pharisees, much more the unbelievers. Since if when we go not beyond the righteousness of the Jews, the King dom is shut against us, how shall we be able to attain uuto it when we prove ourselves worse than the heathen ? Let us then cast out all bitterness, and wrath, and anger. To speak the same things, to me indeed is not grievous, but Philipp. for you it is safe. For physicians also often use the same ' ' remedy, and we will not cease from sounding the same things in your ears, reminding, teaching, exhorting, for great is the tumult of worldly things, and it causes in us forgetfulness, and we have need of continual teaching. Let us then, in order that we meet not together in this place uselessly and in vain, exhibit the proofs which is by works, that so we may obtain ='or,'di3- the good things to come, through the grace and lovingkind-^ •^' ness of our Lord Jesus Christ, by Whom and with Whom, to the Father and the Holy Ghost be glory, now aud eve? and world without end. Amen. HOMILY LIL John vii. 45, 46. Then came the officers to the Chief Priests and Pharisees ; and they said unto them, Why have ye not brought him ? The officers answered. Never man spake like this Man. There is nothing clearer, nothing simpler than the truth, if we deal not perversely; just as (on the other hand) if we deal perversely, nothing is more difficult. For behold, the Scribes and Pharisees, who seemed forsooth to be wiser than other men, being ever with Christ for the sake of plotting against Him, and beholding His miracles, and reading the Scrip tures, were nothing profited, but were even harmed; while the officers, who could not claim one of these privileges, were subdued by one single sermon, and they who had gone forth to bind Him, came back bound themselves by wonder. We must not only marvel at their understanding, that they needed not signs, but were taken by the teaching alone; (for they said not, " Never man wrought miracles thus," but. Never man spake thus;) we must not, I say, merely marvel at their understanding, but also at their boldness, that they spake thus to those that had sent them, to the Pharisees, to His enemies, to men who were doing all with a view to gratify their enmity. The officers, saith the Evangelist, came, and the Pharisees said unto them. Why have ye not brought him ? To " come" was a far greater deed than to have remained, for in the latter case they would have been rid of the annoyance of these men, but now they become heralds of the wisdom of Christ, and manifested their boldness in greater degree. And they say Right feeling of the officers. 447 not, "We could not because of the multitude, for they John gave heed unto Him as unto a prophet;" but what ? Never 47_49. man spake as this Man. Yet they might have alleged that, but they shew their right feeling. For theirs was the saying not only of men admiring Him, but blaming their masters, because they had sent them to bind Him whom it behoved rather to hear. Yet they had not heard a long sermon either, but a short one ; for when the mind is impartial, there is no need of long arguments. Such a thing is truth. W^hat then say the Pharisees ? When they ought to have been pricked at the heart, they, on the contrary, retort a charge on the officers, saying, Ver. 47. Are ye also deceived? They still speak them fair, and do not express themselves harshly, dreading lest the others should entirely separate themselves, yet nevertheless they give signs of anger, and speak sparingly. For when they ought to have asked what He spake, and to have marvelled at the words, they do not so, (knowing that they might have been captivated,) but reason with them from a very foolish argument ; Ver. 48. Wlierefore, saith one, hath none^ of the rulers^ ^ Hath believed on Him ? N. x. Dost thou then make this a charge against Christ, tell me,l°''°f and not against the unbelievers ? risees, Ver. 49. But the' people, sailh one, which knoweth not^^'^T' the Law, are accursed. N. T. Then is the charge against you the heavier, because the people believed, and ye believed not. They acted like men that knew the Law ; how then are they accursed ? It is ye that are accursed, who keep not the Law, not they, who obey the Law. Neither was it right, on the evidence of unbelievers, to slander one in whom they believed not, for this is an unjust mode of acting. For ye also believed not God, as Paul saith; What if some did not believe? shalfRom.s, their unbelief make the faith of God of tione effect? God ' ' forbid. For the Prophets ever rebuked them, saying. Hear, 'is. i,io. ye rulers of Sodom; and. Thy rulers are disobedient ; and again. Is it not for you to know judgtnent ? And every where Mio. 3, they attack them vehemently. What then? Shall one blame *' God for this ? Away with the thought. This blame is theirs. 448 The Pharisees reproved by Nicodemus. HoMiL. And what other proof can a man bring of your not knowing ^^^" the Law than your not obeying il ? For when they had said. Hath any of ihe rulers believed on him f and, These who know not the Law, Nicodemus in fair consequence upbraids them, saying, lal.your Ver. 51. Dotli our^ law judge any tnan before it hear him? He sheweth that they neither know the Law, nor do the Law ; for if that Law commandelh to kill no man without first hearing him, and they before hearing were eager for this deed, they were transgressors of the Law. And because T. 50. they said. None of the rulers hath believed on him, there fore the Evangelist informs us that Nicodemus was one of them, to shew that even rulers believed on Him; for although they shewed not yet fitting boldness, still they " ^Kii- -were becoming attached^ to Christ. Observe how cautiously O VVTO. he rebukes them ; he said not, " Ye desire to kill him, and condemn the man for a deceiver without proof;" but spake in a milder way, hindering their excessive violence, and their inconsiderate and murderous disposition. Wherefore he turns his discourse to the Law, saying. Except it hear him care fully, and know what he doeth. So that not a bare "hearing,'' but " careful hearing" is required. For the meaning of, know what he doeth, is, "what he intendeth," " on what account," "for what purpose," "whether for the subversion of the order of things and as an enemy." Being therefore perplexed, because they had said. None of the rulers hath believed on him, they addressed him, neither vehemently, nor yet with for bearance. For tell me, after he had said, Tlie Law judgeth no man, how doth it follow that they should say, Ver. 52. Art thou also of Galilee ? [2. J When they ought to have shewn that they had not sent to summon Him without judgment, or that it was not fitting to allow Him speech, they take the reply rather in a rough and angry manner. Search, and look: for out of Galilee hath arisen no prophet. Why, what had the man said ? that Christ was a prophet" No; he said, that He ought not to be slain unjudged; but they replied insolently, and as to one who knew nothing of the Scriptures; as though one had said, "Go, learn," ^o' this is the meaning of, Search, and look. What then did Christ the Light of the world. 449 Christ? Since they were continually dwelling upon Galilee John and "The Prophet," to free all men from this erroneous sus- j3 ^l^ picion, and to shew that He was not one of the prophets, " but the Master of the world. He said. Chap. viii. ver. 12.° I am the Light of the world. Not " of Galilee," not of Palestine, nor of Judeea. What then say the Jews ? Ver. 13. Thou bearest record of thyself, thy record is not true. Alas ! for their folly. He continually referred them to the Scriptures, and now they say. Thou bearest record of thyself . What was the record He bare ? / am ihe Light of the world. A great thing to say, great of a iruth, but it did not greatly amaze them, because He did not now make Himself equal to the Father, nor assert that He was His Son, nor that He was God, but for a while calleth Himself a Light. They indeed desired to disprove this also, and yet this was a much greater thing than to say. He that followeth Me, shall not walk in darkness. Using the words "light" and "darkness" in a spiritual sense, and meaning thereby " abideth not in error." In this place He draweth on Nicodemus, and bringeth him in as having spoken very boldly, and praiseth the servants who had also done so. For to " cry aloud V' is the act of one desirous to cause that they also should hear. At the same time He hinteth at these ' who were secretly contriving treacheries,being ' i. e. the both in darkness and error, but that they should not prevail gg""'" over the light. And He remindeth Nicodemus of the words which He had uttered before, Every one that doeth evil 0.3,20. hateth the light, neither cometh to the light, lest his deeds should be reproved. For since they had asserted that none of the rulers had believed on Him, therefore He sailh, that he that doeth evil cometh not to the light, to shew that their not having come proceeded not from the weakness of the light, but from their own perverse will. They answered and said unto Him, Dost thou bear witness to thyself? " The history of the woman taken in '' S. C. seems to refer to c. vii. i. 28. adultery is omitted hy St. Chrysostom, Then cried Jesus in the Temple, fyc. and all the Greek commentators. 450 Christ judgeth not yet. HoMiL. What then saith He ? ^^^' Ver. 14. Tliough I bear record of Myself, My record is true; for I know whence I come, and whither I go; but ye cannot tell whence I come. What He had before said ', these men bring forward as if ' irpo- it had been specially" asserted. What then doth Christ? ¦DyoMfxi- rj,^ refute this, and to shew that He used those expressions as suitable to them and to their suspicions, who supposed Him to be a mere man. He saith. Though I bear record of Myself, My record is true, for I know whence I come. What is this? " I am of God, am God, the Son of God, and God Himself is a faithful witness unto Himself, but ¦^ efleAo- ye know Him not ; ye willingly err ^, knowing ye pretend aK€iTe. ^^^ ^^ know, but say all that ye say according to mere human imagination, choosing lo understand nothing beyond what is seen. Ver. 15. Ye judge after the flesh. As to live after the flesh is to live badly, so to judge after the flesh is to judge unjustly. But I judge no man. 3 Ben. Ver. 16. And yet if I judge. My judgment is irue^. J""- What He saith, is of this kind; "Ye judge unjustly.'' " And if," sailh some one, " we judge unjustly, why dost Thou not rebuke us ? why dost Thou not punish us ? why dost Thou not condemn us ?" " Because," He saith, " I came not for this." This is the meaning of, I judge no man ; yet if I judge. My judgment is true. " For had I been willing to judge, ye would have been among the condemned. And this I say, not judging you. Yet neither do I tell you that I say it, not judging you, as though I were not confident that had I judged you, I should have convicted you; since if I had judged you, I must justly have condemned you. But now the time of judgment is not yet." He alluded also to the judgment to come, saying, I atn not alone, but I and the Father that sent Me. Here He hinted, that not He alone condemneth them, but the Father also. Then He concealed this, by leading them to His own testimony. ' "Otrep (pedo'as elire, according to Savile's conjecture and a Vatican Ms. The common reading is e?7roy. Of the testimony of two. 451 Ver. 17. It is written in your Jmxo, thai the testimony of John two men is true. 17_19. What would the heretics say here ? (They would say,) [-3 i " How is he better than man, if we take what he halh said simply? For this rule is laid down in the case of men, because no man by himself is trustworthy. But in the case of God, how can one endure such a mode of speaking? How then is the word " two'' used ? Is it because they are two, or because being men they are therefore two ? If it is because they are two, why did he not betake himself to John, and say, I bear witness of myself, and John beareth witness of me ? Wherefore not to the angel ? Wherefore not to the prophets? For he might have found ten thousand other testimonies." But he desireth to shew not this only that there are Two, but also that they are of the same Substance. Ver. 19. Tlien said they unto Him, Who is thy father? Jesus answered, Ye neither know Ale, nor My Father. Because while they knew they spake as though they knew not, and as if trying Him, He doth not even deem them worthy of an answer. Wherefore henceforth He speaketh all more clearly and more boldly ; drawing His testimony from signs, and from His teaching of them that followed Him, and" by 1 Hen. the Cross being near. For, / ktiow, He saith, whence Z"""'*?, come. This would not greatly affect them, but the adding, and tvhilher I go, would rather terrify them, since He was not to remain in death. But why said He not, " I know that I am God," instead of, L know whence I come ? He ever mingleth lowly words with sublime, and even these He veiletli. For after saying, / bear witness of Myself, and proving this, He descendeth to a humbler strain. As though He had said, " I know from Whom I am sent, and to Whom I depart." For so they could have had nothing to say against it, when they heard that He was sent from Him, and would depart lo Him. " I could not have spoken," He saith, "any falsehood, I Who am come from thence, and depart thither, to the true God. Bat ye know not God, and therefore judge according to the flesh. For if having heard so many sure signs and proofs ye still say, " thy witness is not true," if ye deem Moses worthy of credit, both as to what he speaketh concerning others and what he speaketh concerning himself. i]/Tiav 452 Christ of the same Substance with, and equal to, the Father. HoMiL. but Christ not so, this is to judge according to the flesh." But ^^^- I tudae tio man. He saith indeed also that the Father c 5 22 ' 'judgeth no man. How then doth He here declare, that, If I judge. My judgment is just, for I am not alone? He again speaketh in reply to their thoughts. " The judgment which is Mine is the judgment of the Father. The Father, judging, would not judge otherwise than as I do, and I should notjudge otherwise than as the Father." Wherefore did He mention the Father ? Because they would not have thought that the Son was to be believed unless He received the witness of the Father. Besides, the saying doth not even hold good. For in the case of men when two bear witness in a matter pertaining lo another, then their witness is true, (this is for two to witness,) but if one should witness for himself, then they are no longer two. Seest thou that He said this for nothing else but to shew that He was of the same Substance, that He needed no other witness, and was in nothing inferior " avO- to the Father ? Observe at least His independence' ; Ver. 18. I am One that bear witness of Myself ; and the Father that sent Me beareth witness of Me. Had He been of inferior substance, He would not have put this. But now that thou mayest not deem that the Father is included, to make up the number (of two), observe that His power hath nothing different (from the Father's). A man bears witness when he is trustworthy of himself, not when he himself needs testimony, and that too in a matter pertaining to another ; but in a matter of his own, where he needs the witness of another, he is not trustworthy. But in this case it is all contrary. For He though bearing witness in a matter of His own, and saying that witness is borne to Him by another, assertcth that He is trustworthy, in every way mani festing His independence. For why, when He had said, / am not alone, but I and ihe Father that sent Me, and, Tlie iesiiinony of two men is true, did He not hold His peace, instead of adding, / am One that bear witness of Myself? It was evidentiy to shew His independence. And He placeth Himself first; / am One that bear witness of Myself. Here He sheweth His Equality of honour, and that they were profited nothing by saying that they knew God the Father, while they knew not Him. And He saith The Son to be glorified by our works. 453 that the cause of this (ignorance) was that they were not John willing to know Him. Therefore He telleth them that it was ^g. ' not possible to know the Father without knowing Him, that even so He might draw them to the knowledge of Him. For since leaving Him they ever sought to get the knowledge of the Father, He saith, " Ye cannot know the Father without 1. 19. Me." So that they who blaspheme the Son, blaspheme not the Son only, but Him that begat Him also. This let us avoid, and glorify the Son. Had He not been [4.] of the same Nature, He would not hsive spoken thus. For had He merely taught, but been of different Substance, a man might not have known Him, and yet have known the Father ; and again, it would not have been that one who knew Him, would have altogether known the Father; for neither doth one who knoweth a man know an Angel. " Yes," replieth some one, " he that knoweth the creation, knoweth God." By no means. Many, or rather I should say, all men know the creation, (for they see it,) but they know not God. Let us then glorify the Son of God, not with this glory (of words) only, but that also which is by works. For the first without the last is nothing. Behold,'Rom. 2, saith St. Paul, thou art called a Jew, and rosiest in ihe Law, i^ and makest thy boast of God — thou therefore ihat ieachest another, ieachest'^ thou not thyself? Thou that makest thy^^B.v. boast of the Law, through breaking of the Law dishonourest J'g^> ^' thou God? Beware lest we also who make boast of the rightness of our faith dishonour God by not manifesting a life agreeable to the faith, cau.sing Him to be blasphemed. For He would have the Christian to be the teacher of the world, its leaven, its salt, its light. And what is that light? It is a life which shineth, and hath in it no dark thing. Light is not useful to itself, nor leaven, nor salt, but sheweth its usefulness towards others, and so we are required to do good, not to ourselves only, but to others. For salt, if it salt not, is not salt. Moreover another thing is evident, that if we be righ teous, others shall certainly be so also ; but as long as we are not righteous, we shall not be able to assist others. Let there be nothing foolish or silly among us ; such are worldly matters, such are the cares of this life. Wherefore the virgins were called foolish, because they were busy about 454 How to see thefllthiness of sin. HoMiL. foolish, worldly matters, gathering things together here, but ^laying not up treasure where they ought. Fear there is lest this be our case, fear lest we too depart clothed with filthy garments, to that place where all have them bright and shining. For nothing is more filthy, nothing more impure, than sin. Wherefore the Prophet declaring its nature cried P3.38,5. out. My wounds stink, and are corrupt. And if thou wilt fully learn how ill-savoured sin is, consider it after it hath been done ; when thou art delivered from the desire, when the fire no longer troubleth thee, then shalt thou see what sin is. Consider anger, when thou art calm ; consider ava rice, when thou dost not feel it. There is nothing more shameful, nothing more accursed, than rapine and avarice. This we continually say, desiring not to vex you, but to gain some great and wonderful advantage. For he who hath not acted rightly after hearing once, may perhaps do so after hearing a second time ; and he who hath passed by the second time, may do right after the third. God grant that we, being delivered from all evil things, may have the sweet savour of Christ; for to Him, with the Father and the Holy Ghost is glory, now and ever and world without end. Amen. HOMILY LITL John viii. 20. These words spake Jesus in the treasury, as He taught in the Temple ; and no man laid hands on Him, for His hour was not yet come. Oh the folly of the Jews ! seeking Him as they did before the Passover, and then having found Him in the midst of them, and having often attempted to take Him by their own or by others' hands without being able; they were not even so awed by His power, but set themselves to their wicked ness, and desLsted not. For It saith, that they continually made the attempt ; These words spake He in the treasury, teaching in the Temple; and no man laid hands on Him. He spake in Ihe Temple, and in the character of teacher, which was more adapted to rouse them, and He spake those things because of which they were stung, and charged Him with making Himself equal to the Father. For ihe witness of two men is true, proveth this. Yet still He spake these words. It saith, in the Temple, in the character of teacher, and no tnan laid hands on Him, for His hour was not yet come; that is, it was not yet the fitting time at which He would be Crucified. So that even then" the deed done was " i.e. at not of their power, but of His dispensation, for they had^jg^™" long desired, but had not been able, nor would they even then have been able, except He had consented. Ver. 21. Then said Jesus unto them, I go My way, and ye shall seek Me. 456 No way of putting off sin but Baptism. HoMTL. Why saith He this continually? To shame and terrify -HHl their souls; for observe what fear this saying caused in them. Although they desired to kill Him that they might be rid of Him, they yet ask, " whither He goeth," such great things did they imagine from the matter. He desired also to shew them another thing, that the deed would not be effected through their force ; but He shewed it to them in a figure beforehand, and already foretold the Resurrection by these words. Ver. 22. Then said the Jews, Will he kill himself? What then doth Christ ? To remove their suspicion, and to shew that such an act is sin. He saith, Ver. 23. Ye are from beneath. What He saith, is of this kind : " It is no wonder that ye imagine such things, ye who are carnal men, and have no spiritual thoughts, but I shall not do any thing of the kind, for, / am from above ; ye are of the world. Here again He speaketh of their worldly and carnal imaginations, whence it is clear that the, lam trot of this world, doth not mean that He had not taken upon Him flesh, but that He was far removed from their wickedness. c.15,19. For He even saith, that His disciples were not of ihe world, Kom. 8, yet they had flesh. As then Paul, when he sailh. Ye are not in the flesh, doth not mean that they are incorporeal, so Christ when He saith, that His disciples are not of the world, doth nothing else than testify to their heavenly wisdom. Ver. 24. I said therefore unto you ihat if ye believe not that I am He, ye shall die in your sins. For if He came to take away the sin of the world, and if it is impossible for men to put that off in any other way except by the washing, it needs must be that he that " al- believeth not must depart hence, having" the old man; have.' since he that will not by failh slay and bury that old man, shall die in him, and shall go away to that place to suffer the punishment of His former sins. Wherefore He said, c. 3, 18. He that believeth not is judged already; not merely through his not believing, but because he departeth hence having his former sins upon him. Christ manifested after His Passion. 457 Ver. 25. Tlien said they unto Him, Who art thou? John Oh folly ! After so long a time, such signs and teaching, 25_29. they ask. Who art thou ? What then saith Christ ? The same ihat I told you from the beginning. What He saith, is of this kind; "Ye are not worthy to hear My words at all, much less to learn Who I am, for ye say all that ye do, tempting Me, and giving heed to none of My sayings. And all this I could now prove against you." For this is the sense of, Ver. 26. I have many things to say and to judge of you. " 1 could not only prove you guilty, but also punish you ; but He that sent Me, that is, the Father, willeth not this. For I am come not to judge the world, but to save the world, «• 3, 17. since God sent not His Son to judge the world. He saith, but to save the world. If now He hath sent Me for this, aud He is true, with good cause I judge no one now. But these things I speak that are for your salvation, not what are for your condemnation." He speaketh thus, lest they should deem that it was through weakness that on hearing so much from them He went not to extremities, or that He knew not their secret thoughts and scoffings. Ver. 27. Tliey understood not that He spake to them of the Father. Oh folly ! He ceased not to speak concerning Him, and they knew Him not. Then when, after working many signs, and teaching them, He drew them not to Himself, He next speaketh to them of the Cross, saying, Ver. 28, 29, When ye have lifted up the Son of Man, then ye shall know that I Am, and that I speak not^ of'^do Myself, and that He that sent Me is with Me. And the'^l'i^J' Father hath not left Me alone. He sheweth that He rightly said, the same that I said unto you from ihe beginning. So little heed they gave to rg i His words. When ye have lifted up the Son of Man. " Do ye not expect that ye then shall certainly rid yourselves of Me, and slay Me ? But I tell you that then ye shall most know that I Am, by reason of the miracles, the resurrection, and the destruction (of Jerusalem)." For all these things were sufficient to manifest His power. He said not, " Then ye shall know who I am ;" for, " when ye shall see," He saith, 2 H 458 Christ manifested in judgments on unbelievers. HoMiL." that I suffer nothing from death, then ye shall know that I ^HHi^Am, that is, the Christ, the Son of God, Who govern' all Koi'""' things, and am not opposed to Him^." For which cause He sTTto addeth, "and of Myself T speak nothing." For ye shall The know both My power and My unanimity with the Father. Father gg^.^^^^ ^j.^^^ ^y Myself I speak nothing, sheweth that His Substance differeth not (from that of the Father), and that He uttereth nothing save that which is in the mind of the Father. " For when ye have been driven away from your place of worship, and it is not allowed you even to serve Him as hitherto, then ye shall know that He doth this to avenge Me, and because He is wroth with those who would not hear Me." As though He had said, " Had I been an enemy and a stranger to God, He would not have stirred up such wrath Is. 53, 9. against you." This also Esaias declareth. He shall give the Ps.2 ^wicked in return for His burial; and David, Then shall He Mat.23, j^eaA; unto them in His wrath; and Christ Himself, Behold, Mat. 2i, your house is left unto you desolate. And His parables 40.41. (jgclare the same thing when He saith, What sliall the Lord of that vineyard do to those husbandmen ? He shall mise rably destroy those tcicked men. Seest thou that every where He speaketh thus, because He is not yet believed ? But if He will destroy them, as He will, (for. Bring hither. It saith, those which would noi ihat I should reign over them, and slay ihem,) wherefore saith He that the deed is not His, but His Father's? He addresseth Himself to their weakness, and at the same time honoureth Him that begat Him. Wherefore He said not, " I leave your house desolate," but, his left; He hath put it impersonally. But by saying, J3o2» often would I have gathered your children together — and ye would noi, and then adding, is left. He sheweth that He wrought the desolation. " For since," He telleth them, " when ye were benefitted and healed of your infirmities, ye would not know Me, ye shall know by being punished Who I am. And the Father is with Me. That they may not deem the who sent Me to be a mark of inferiority. He saith, is with Me; the first belongelh to the Dispensation, the second tp the Godhead. And He hath not left Me alone, for I do always those things that please Him. Christ condescendeth that men might believe. 459 Again He hath brought down His discourse to a humbler John strain, continually setting Himself against that which they X^l\' asserted, that He was not of God, and that He kept not the Sabbath. To this He replieth, 1 do always those things that are pleasing unto Him ; shewing that it was pleasing unto Him even that the Sabbath should be broken. So, for instance, just before the Crucifixion He said, Think ye that /Mat.26, cannot call upon My Father ? And yet by merely saying, Whom seek ye? He cast them down backwards. Why". 18,4. then saith He not, " Think ye that I cannot destroy you," when He had proved this by deed ? He condescendeth to their infirmity. For He took great pains to shew that He did nothing contrary to the Father. Thus He speaketh rather after the manner of a man ; and as He hath not left Me alone, was spoken, so also was the, I do always those things that are pleasing utito Him. Ver. 30. As He spake these words, many believed on Him. When He brought down His speech to a lowly strain, many beheved on Him. Dost thou still ask wherefore He speaketh humbly ? Yet the Evangelist clearly alluded to this when he said. As He spake these things, many believed on Him. By this all but proclaiming aloud to us, " Oh hearer, be not confounded if thou hear any lowly expression, for they who after such high teaching were not yet persuaded that He was of the Father, were with good reason made to hear humbler words, that they might believe." And this is an excuse for those things which shall be spoken in a humble way. They believed then, yet not as they ought, but care lessly and as it were by chance, being pleased and refreshed by the humility of the words. For that they had not perfect faith the Evangelist shews by their speeches after this, in which they insult Him again. And that these are the very same persons he has declared by saying, Ver. 31. T^hen said Jesus to those Jews which believed on Him, If ye continue iti My word. Shewing that they had not yet received His doctrine, but only gave heed unto His words. Wherefore He speaketh more sharply. Before He merely said. Ye shall seek Me,c.7,3i. but now He addeth what is more, Ye .shall die in your sins. o. 8, 2i. 2 H 2 460 Effect of a careful reading of the Scriptures : HoMiL. And He sheweth how ; " because ye cannot when ye are come LIll. 7 J '- to that place afterwards entreat Me." " These things which I speak unto the world"." By these words He shewed that He was now going forth to the Gentiles. But because they still knew not that He spake to them of the Father, He again speaketh of Him, and the Evangelist hath put the reason of the humility of the ex pressions. [3.] If now we will thus search the Scriptures, exactly and not carelessly, we shall be able to attain unto our salvation; if we continually dwell upon them, we shall learn right doctrine and a perfect life. For although a man be very hard, and stubborn, and proud, and profit nothing at other times, yet at least he shall gain fruit from this time, and receive benefit, if not so great as to admit of his being sensible of it, still he shall receive it. For if a man who passes by an ointment maker's shop, or sitteth in one, is impregnated with the per fume even against his will, much more is this the case with one who cometh to church. For as idleness is born of idleness, so too from working is generated a ready mind, Although thou art fiill of ten thousand sins, although thou art impure, shun not the tarrying here. " Wherefore," it may be said, " when hearing I do not ?" It is no small profit to deem one's self wretched; this fear is not useless, this dread is not unseasonable. If only thou groanest that, " hearing T do not," thou wilt certainly come also to the doing at some time or other. For it cannot be that he who speaks with God, and hears God speak, should not profit. We compose ourselves at once and wash our hands when we desire to take the Bible into them. Seest thou even before the reading what reverence is here ? And if we go on with exactness, we shall reap great advantage. For we should not, unless it served to place the soul in reverence, have washed our hands ; and a woman if she be unveiled straightway puts on her veil, giving proof of internal reverence, and a man if he be covered bares his head. Seest thou how the outward behaviour proclaims ' Savile connects these words with clause which follows. The Bened. the clause preceding: with this reading reading is as rendered above. The re- it is difficult to see the sense of the ference may be to c. 7. 33, 35. especially of the Gospels. 461 the inward reverence ? Then moreover he that sits to hear John groans often, and condemns his present life. 3, ' Let us then, beloved, give heed to the Scriptures, and if no other part be so, let the Gospels at least be the subjects of our earnest care, let us keep them in our hands. For straightway when thou hast opened the Book thou shalt see the name of Christ there, and shalt hear one say. The birth^f-'^^-^' of Jesus Christ was on this wise. When His mother Mary was espoused to Joseph, she was found with Child of ihe Holy Ghost. He that heareth this will immediately desire virginity, will marvel at the Birth, will be freed from earthly things. It is not a little thing when thou seest the Virgin deemed worthy of the Spirit, and an Angel talking v\'ith her. And this upon the very surface ; but if thou perseverest to go on unto the end, thou shalt loathe all that pertains to this life, shall mock al all worldly things. If thou art rich, thou shalt think nothing of wealth, when thou hearest that she who was (the wife) of a carpenter, and of humble family, became the mother of thy Lord. If thou art poor thou shalt not be ashamed of thy poverty, when thou hearest that the Creator of the world was not ashamed of the meanest dwelling. Considering this, thou wilt not rob, thou wilt not covet, thou wilt not take the goods of others, but vs ill rather be a lover of poverty, and despise wealth. And if this be the case, thou shalt banish all evil. Again, when thou seest Him lying in a manger, thou wilt not be anxious to put golden ornaments about thy child, or to cause thy wife's couch to be inlaid with silver. And if thou carest not for these things, thou wilt not do either the deeds of covetousness and rapine, which are caused by them. Many other things you may gain which I cannot separately enumerate, but they will know who have made the trial. Wherefore 1 exhort you both to obtain Bibles, and to retain together with the Bibles the sentiments they set forth, and to write them in your minds. The Jews because they gave no heed were com manded to suspend their books from their hands"; but we 'The place them not even in our hands but in our house, when wOj^^P'^''' ought to stamp them on our heart. Thus cleansing our present life, we shall obtain the good things that are to 462 The good things to come. HoMii,. come ; to which may we all attain, through the grace and '- loving-kindness of our Lord Jesus Christ, by Whom and with Whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen. HOMILY LIV. John viii. 31, 32. Then said Jesus to those Jews tvhich believed on Him, If ye continue in My word, then are ye My disciples indeed. And ye shall know the truth, and the truth shall make you free. Beloved, our condition needs much endurance ; and endur ance is produced when doctrines are deeply rooted. For as no wind is able by its assaults to tear up the oak, which sends down its root into the lower recesses of the earth, and is firmly clenched there; so too the soul which is nailed by the fear of God none will be able to overturn. Since to be nailed is more than to be rooted. Thus the Prophet prayelh, saying. Nail my flesh by Thy fear ; "do ThouP^i'^, so fix and join me, as by a nail riveted into me." For lx'x. as men of this kind are hard to be captured, so the opposite sort are a ready prey, and are easily thrown down. As was the case of the Jews at that time ; for after having heard and believed, they again turned out of the way'. Christ therefore desiring to deepen their failh that it might not be merely superficial, diggeth into their souls by more striking words. For it was the part of believers to endure even reproofs, but they immediately were wroth. But how doth He this? He first telleth them, If ye continue in My word, ye are My disciples indeed: and the truth shall make you free. All but saying, " 1 am about to make a deep incision, but be not ye moved ;" or rather by these expressions He allayed the pride of their imagination. Shall make you free: from 1 rjtrBat 464 The Jews insensible to the bondage of sin. HoMiL.what, tell me? From your sins. What then say those '— boasters ? Ver. 33. We be Abraham's seed, and were never in bondage to any man. Immediately their imagination dropped, and this happened ^TTo- from their having been fluttered" about worldly things. If ye continue in My word, was the expression of One declaring what was in their heart, and knowing that they had indeed believed, but had not continued. And He promiseth a great thing, that they should become His disciples. For since some had gone away from Him before this, alluding to them He saith, " If ye continue f because they also had heard and believed, and departed because they could not continue. c. 6, 66. " For many of His disciples ivent back, and walked no more •isome openly with Him^." '°menly' ^^ ^^'^^^ Icnow the truth, that is, " shall know Me, for I am the truth. All the Jewish matters were types, but ye shall know the truth from Me, and it shall free youfi-om your sins." As to those others He said. Ye shall die in your sins, so to these He saith, shall make you free. He said not, " I will deliver you from bondage," this He allowed them lo conjecture. What then said they ? " We be Abraham's seed, and were never iti bondage to any man." And yet if they must needs have been vexed, it might have been expected that they would have been so at the former part of His speech, at His having said. Ye shall know the truth; and that they would have replied, "What! do we not now know the truth? Is then the Law and our knowledge a lie ?" But they cared for none of these things, they are grieved at worldly things, and these were their notions of bondage. Aud certainly even now, there are many who feel shame at indifferent matters, and at this kind of bondage, but who feel none for the bondage of sin, and who would rather be called servants to this latter kind of bondage ten thousand times, than once to the former. Such were these men, and they did not even know of any other bondage, and they say, " Bondsmen callest thou those who are of the race of Abraham, the nobly born, who therefore ought not to be called bondsmen ? For, saith one, we were never in bondage to any man." Such are the boastings of the Jews. " We God alone can deliver from it. 465 are the seed of Abraham," " we are Israelites." They never John mention their own righteous deeds. Wherefore John cried 34 35_ out to them, saying, Tliink tiot to say that we have Abraham Mat. 3, to our father. And why did not Christ confute them, for they " had often been in bondage to the Egyptians, Babylonians, and many others? Because His words were not to gain honour for Himself, but for their salvation, for their benefit, and toward this object He was pressing. For He might have spoken of the four hundred years, He might have spoken of the seventy. He might have .spoken of the years of bondage during the time of the Judges, at one time twenty, at another two, at another seven ; He might have said that they had never ceased being in bondage. But He desired not to shew that they were slaves of men, but that they were slaves of sin, which is the most grievous slavery, from which God alone can deliver ; for to forgive sins belongelh to none other. And this too they allowed. Since then they confessed that this was the work of God, He bringeth them to this point, and saith, Ver. 34. Whosoever commiiteth sin is the servant of sin. Shewing that this is the freedom of which He speaketh, the freedom from this service. Ver. 35. The servant abideth not in the house, but the Son abideth for ever. Gently too from this He casts down the things of the Law", alluding to former times. P'or that they may not run back to them and say, " We have the sacrifijces which Moses com manded, they are able to deliver us," He addeth these words, since otherwise what connection would the saying have ? For all Eom. 3, have sinned, and come short of the glory of God, being justi- ' ' fled freely by His grace, even the priests themselves. Where fore Paul also saith of the priest, that he ought as for the Heb. 5, people so also for himself lo offer for sins, for ihat he also is^' ^' compassed about ttilh infirmity. And this is signified by His saying. The servant abideth not in the house. Here also He sheweth His equal honour with the P'ather, and the difference between slave and free. For the parable has this meaning, that is, " the servant hath no power," this is the meaning of " abideth not." " Sav. Gently and hy help of the Law He casts them down. 466 Christ hath the same power as the Father. HoMiL. [2.] But why when speaking of sins doth He mention a ^^^' house? It is to shew that as a master hath power over his house, so He over all. And the, abideth not, is this, " hath not power to grant favours, as not being master of the house;" but the Son is master of the house. For this is the, abideth for ever, by a metaphor drawn from human things. That they may not say, " who art thou ?" " All is Mine, (He saith,) for I am the Son, and dwell in My Father's house," calling by the name of " house" His power. As in another place He calleth the Kingdom His Father's house, In My Father's house are e. 14, 2. many mansions. For since the discourse was of freedom and bondage. He with reason used this metaphor, telling •or, them that they had not power to set free'. °'g'^e Ver. 36. If ihe Son therefore shall make you free. Seest thou the consubslantiality of the Son with the Father, and how He declareth that He hath the same power as the Father? " If the Son make you free, no man afterwards Kom. 8, gainsayeth, but ye have firm freedom." For it is God that '*^"^*' justifieth, who is He that condemneth? Here He sheweth that He Himself is pure from sin, and alludeth to that freedom which reached only to a name ; this even men give, but that God alone. And so He persuadeth them not to be ashamed at this slavery, but at that of sin. And desiring to shew that they were not slaves, except by repudiating that liberty. He the more sheweth them to be slaves by saying", " Ye shall be free indeed." This is the expression of one declaring that this freedom was not real. Then, that they might not say, " We have no sin," (for it was probable that they would say so,) observe how He bringeth them beneath this imputation. For omitting to convict all their life. He bringeth forward that which they had in hand, which they yet desired to do, and saith, Ver. 37. I know that ye are Abraham's seed, but ye seek to kill Me. Gently and by little doth He expel them from that relationship, teaching them not to be high-minded because ¦" This reading is from a Vatican slaves, by repudiating that former MS. which has €i jj.)). Savile's is not slavery they were slaves the more, He grammatical. Ben. reads, ' Then de- straightway added.' siring to shew that if they were not Who are the true seed of Abraham, 467 of it. For as freedom and bondage depend on men's actions, JohnVIII. ' 38—40. so also doth relationship. He said not directiy, "Ye are,^ '^' not the seed of Abraham, ye the murderers of the righteous;" but for a while He even goeth along with them, and sailh, / know that ye are Abrahatn's seed. Yet this is not the matter in question, and during the remainder of this speech He useth greater vehemence. For we may for the most part observe, that when He is about to work any great thing, after He hath wrought it. He useth greater boldness of speech, as though the testimony from His works shut men's mouths. But ye seek to kill Me. "What of that," saith some one, "if they sought to do so justly." But this was not so either; wherefore also He puts the reason ; Because My word hath no place in you. " How then was it," saith some one, " that they believed on Him ?" As I before said, they changed again. On which account He touched them sharply. " If ye boast the relationship of Abraham ye ought also to shew forth his life." And He said not, "Ye do not contain" my words," but, M«/'x«p"T€ word hath no place in you, thus declaring the sublimity of His doctrines. Yet not for this ought they to have slain, but rather to have honoured and waited on Him so as to learn. " But what," saith some one, " if thou speakest these things of thyself?" On this account He added, Ver. 38. I speak ihat which I have seen with My Father, and ye do that which ye have heard from^ your father. ^ 'seen "As," He saith, "I both by My words and by the truth n^'^' declare the Father, so also do ye by your actions (declare yours). For I have not only the same Substance, but also the same Truth with the Father." Ver. 39, 40. They said unto Him, Abraham is our father. Jesus saiih unto them. If ye had Abraham to your father, ye would do the works of Abraham. But now ye seek to kill Me. He here repeatedly handleth their murderous intention, and maketh mention of Abraham. And this He doth desiring to draw off their attention from this relationship, and to take away their excessive boasting, and also to persuade them no longer to rest their hopes of salvation in Abraham, nor in the relationship which is according to nature, but in that which 468 The Jews proved children of the devil. HoMiL.is according to the will". For what hindered their coming to ^^^' ¦ Christ was this, their deeming that relationship to be suffi- " Karh. vpoal- cient for them to salvation. But what is the truth of which P"""- He speaketh ? That He is equal with the Father. For it was on this account that the Jews sought to slay Him; and He saith, '' a man Ye seek to kill Me because I have" told you the truth, which kath ^ have heard of My Father^. ^¦J- To shew that these things are not opposed to the Father, N. T. ' He again betaketh Himself to Him. They say unto Him, Ver. 41. We be not born of fornication , we have one Father, even God. " What sayest thou ? Ye have God for your Father, and do ye blame Christ for asserting this ?" Seest thou that He [3. J said that God was His Father in a special manner ? When therefore He had cast them out of their relationship to Abraham, having nothing to reply, they dare a greater thing, and betake themselves to God. But from this honour also He expellelh them, saying, Ver. 42 — 44. If God were your Father, ye would love Me; for I proceeded forth and came from God; neither came I of Myself, but He setit Me. Why do ye not understand My speech ? Even because ye cantiot hear My word. Ye are of your father the devil, and the lusts of your father ye tcill do : he was a murderer from the beginning, and abode ¦'because not in the truth* : when he speaketh a lie, he speaketh of his there is no truth ""'''• in him, He had driven them out of their relationship to Abraham, ¦ and when they dared greater things. He then addeth a blow, telling them that they not only are not Abraham's children, but that they are even children of the devil, and inflicting a wound which might counterbalance their shamelessness ; nor doth He leave it unsupported, but establisheth it by proofs. 5 al.' be " For," He saith, " to murder^ belongelh to the wickedness of ously ^' the devil." And He said not merely, "ye do his works," but, minded' « ye do his lusts," shewing that both he and they hold to <5al. 'are^ui'der^, and that envy was the cause. For the devil de- murder- stroyed Adam, not because he had any charge against him, but minded' only from envy. To this also He alludeth here. And abode not in the truth. That is, in the right life. Knowledge of God shewn by love of Christ. 469 For since they continually accused Him of not being from John God, He telleth them that this also is from thence ^ For l^^h the devil first was the father of a lie, when he said. In the Gen. 3 day that ye eat thereof your eyes shall be opened, and ^• he first used it. For men use a lie not as a thing proper, but alien to their nature, but he as proper. Ver. 45. And because I tell you the truth, ye believe Me not. What kind of consequence is this ? " Having no charge against Me, ye desire to kill Me. For because ye are enemies of the truth, therefore ye persecute Me. Since had this not been the reason, ye would have named your charge." Where fore He added, Ver. 46. Which of you convinceth Me of siti ? Then they said. We be not born of fornication. Yet in fact many of them were born of fornication, for they practised unbefitting unions. Still He doth not convict them of this, but setteth Himself to the other point. For when He hath proved them lo be, not of God, but of the devil, by all these signs, (for to do murder is of the devil, and to lie is of the devil, both which ye do,) then He sheweth that to love is the sign of being of God. Why do ye not understand My speech ? Since they were always doubting, saying, " What iS it that he saith. Whither I go ye cannot come ?" therefore He telleth them. Ye do not understand My speech, " because ye have not the word of God. And this cometh to you, because that your understanding is grovelUng, and because what is Mine is far too great for you." But what if they could not understand ? Not to be able here means not to be willing; for "ye have trained yourselves to be mean, to imagine nothing great." Because they said that they persecuted Him as being them selves zealous for God, on this account He every where striveth to shew, that to persecute Him is the act of those who hate God, but that, on the contrary, to love Him is the act of those who know God. We have one Father, even God. On this ground they pride themselves, on their honour, not their righteous deeds. "Therefore your not believing is no proof that I am an enemy to God, but your unbelief is a sign that you do not know God. And the reason is, from your being willing to lie ' i. e. that this assertion of theirs being false is from the devil. 470 The carnal Jews alien from God and from Ahraham. HoMii.. and to do the works of the devil. But this is the effect of Y^^ meanness of>oul; (as the Apostle saith. For whereas there 3,3. is among you envying and strife, are ye not carnal?) And cannot "'hy is it that ye cannot' ? Because ye will to do the lusts of under- y^^j. father, ye are eager, ye are ambitious (to do them)." Seest thou that " ye cannot" expresses a want of will ? For this did not Abrahatn. "What are his works? Gentleness, meekness, obedience. But ye set yourselves on the contrary part, being hard and cruel." But how came it into their thoughts to betake themselves to God? He had shewn them unworthy of Abraham; de siring therefore to escape this charge, they mounted higher, 2 i. e. For when He reproached them with murder, they said this', wastheirOiEiking it, as it were, a kind of excuse for themselves that Father, ^qj ^gj.g avenging God. Therefore He sheweth that this very thing is the act of men opposing God. And the, I 3 i.e. came forth, sheweth that He was from thence'. He saith, * f God." I came forth, alluding to His arrival among us. But since they would probably say to Him, " Thou speakest certain ¦• al. things strange and new*. He telleth them that He was '""P*y come from God. " And therefore with good reason ye hear them not, because ye are of the devil. For on what account would ye kill Me ? What charge have ye to bring against Me ? If there be none, why do ye not believe Me ?" Thus then having proved them to be of the devil by their lying and their murder. He sheweth them also to be alien from Abraham and from God, both because they hated One Who had done no wrong, and because they would not hear His word; and in every way He proveth that He was not opposed to God, aud that it was not on this account that they refused to believe, but because they were aliens from God. For when One Who had done no sin. Who said that He came from God aud was sent of God, Who spate the truth, and so spake it as to challenge all to the proof, after this was not believed, it is clear that He was not believed because their being carnal. Since sins do use, yea they do use to Heb. 5, debase a soul. Wherefore It saith. Seeing ye are become dull of hearing. For when a man cannot despise earthly things, how shall he ever be wise concerning heavenly things. [4.] Wherefore, I exhort you, use we every means that Worldly things to be given up for heavenly. 471 our life may be righteous, that our minds may be cleansed, John so that no filthiness be a hindrance to us; kindle for your- J^\r' selves the light of knowledge, and sow not among thorns. ' For how shall one who knows not that covetousness is an evil, ever know the greater good ? how shall one who refrains not from these earthly things ever hold fast to those heavenly ? It is good to take by violence, not the things that perish, but the Kingdom of heaven. The violent, ItMat.li, saith, take it by force. It is then not possible to attain to it ' by sluggishness, but by zeal. But what meaneth the violent? There is need of much violence, (for strait is the way,) there is need of a youthful soul and a noble. Plunderers desire to outstrip all other, they look to nothing, neither to con viction, nor accusation, nor punishment, but are given up to one thing only, the getting hold of what they desire to seize, and they run past all that are before them in the way. Seize we then the Kingdom of heaven, for here to seize is no fault but rather praise, and the fault is the not seizing. Here our wealth comes not from another's loss. Haste we then to seize it. Should passion disquiet us, should lust disquiet us, let us do violence to our nature, let us become more gentle, let us labour a little, that we may rest for ever. Seize not thou gold, but seize that wealth which sheweth gold to be but mud. For tell me, if lead and gold were laid before thee, which wouldest thou take ? Is it not clear that thou wouldest take the gold? Dost thou then, where one who seizes is punished, prefer that which is the more valuable, but where one who seizes is honoured, give up what is the more valuable ? If there were punishment in both cases, wouldest thou not rather aim at this latter"? But in this case there is nothingi j. e. at like punishment, but even blessedness. And, " How," saith ^?^ some one, " may one seize it ?" Cast away the things which dom. thou hast already in thy hands ; for so long as thou graspest them'' thou wilt not be able to seize the other. For con- 2 ^1. sider, I pray you, a man with his hands full of silver, will't'iese , .. . Ill present he be able, as long as he retains it, lo seize on gold, unless things' he first cast away the silver, and be free ? Because he that seizes a thing must be well-girt so as not to be detained. And even now there are adverse powers running down against us to rob us, but let us fly them, let us fly them, trailing after 472 Against luxury and avarice. HoMiLus nothing that may give a hold, let us cut asunder the ^ cords, let us strip ourselves of the things of earth. What need of silken garments ? How long shall we be unrolling this mockery ? How long shall we be burying gold? I desired to cease from always saying these things, but ye will not suffer me, continually supplying me with occasions and arguments. But now at least let us desist, that having instructed others by our lives, we may obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, by Whom and with Whom to the Father and the Holy Ghost be glory, now and ever and world without end. Amen. HOMILY LV. John viii. 48, 49. Then answered the Jews, and said unto Him, Say we not well that thou art a Samaritan, and hast a devil? Jesus answered, I have not a devil; but I honour My Father. A shameless and a forward^ thing is wickedness, and ' iTo/ii)i/ when it ought to hide itself, then is it the fiercer. As was the case with the Jews. For when they ought to have been pricked by what was said, admiring the boldness and con clusiveness^ of the words, they even insult Him, calling Him 'okoXou- a Samaritan, and saying that He had a devil, and they ask. Said we noi well that thou art a Samaritan, and hast a devil? Because when He uttereth any thing sublime, this is thought among the very senseless to be madness. Yet no where before did the Evangelist say that they called Him " a Samaritan ;" but from this expression it is probable that this had been often asserted by them. " Thou hast a devil," saith some one. Who is it that hath a devil ? He that honoureth God, or he that insulteth Him that honoureth Him ? What then saith Christ, Who is very meekness and gentleness ? I have not a devil, but I honour Him^ ihat sent Me. Where there was need to'.% instruct them, to pull down their excessive insolence, to^/^^/^*^ teach them not to be proud because of Abraham, He was ^^"¦ vehement; but when it was needful that He being insulted should bear it. He used much gentleness. When they said, " We have God and Abraham for our Father," He touched them sharply ; but when they called Him a demoniac. He spake submissly, thus teaching us to avenge insults offered to God, but to overlook such as are offered to ourselves. 2 I 474 Keeping of Christ's saying eternal life. HoMii,. Ver. 50. I seek not Mine own glory. ^^" " These things," He saith, " I have spoken to shew that it becometh not you, being murderers, to call God your Father; so that I have spoken them through honour for Him, and for His sake do I hear these reproaches, and for His sake do ye • al. 'in- dishonour Me. Yet I care not for this insolence" ; to Him, '""' for Whose sake I now hear these things, ye owe an account of your words. For 1 seek noi Mine own glory. Wherefore I omit to punish you, and betake Myself to exhortation, and counsel you so to act, that ye shall not only escape punish ment, but also attain to eternal life." Ver. 51. Verily, verily, I say unto you, If a man keep My saying, he shall tiever see death. Here He speaketh not of faith only, but of a pure life. c. 6, 40. Above He said, shall have everlasting life, but here, shall not see death. At the same time He hinteth to them that they could do nothing against Him, for if the man that should keep His saying should not die, much less should He Him self. At least they understood it so, and said to Him, Ver. 52. Now we know that thou hast a devil ; Abraham is dead, atid the Prophets are dead. That is, " they who heard the word of God are dead, and shall they who have heard thine not die ?" Ver. 53. Art thou greater than our father Abraham ? Alas for their vain glory ! Again do they betake themselves to his relationship. Yet it would have been suitable to say, " Art thou greater than God ? or they who have heard thee than Abraham?" But they say not this, because they thought that He was even less than Abraham. At first, therefore, He shewed that they were murderers, and so led them away from the relationship ; but when they persevered, He contrived this in another way, shewing that they laboured uselessly. And concerning the " death," He said nothing to them, neither did He reveal or tell them what kind of death He meant, but in the mean time He would have them believe, that He is greater than Abraham, that even by this He may put them to shame. " Certainly," He saith, " were I a common man I ought not to die, having done no wrong; but when I speak the truth, and have no sin, am sent from God, and am greater than Abraham, are ye not mad, do ye not Christ sheweth Himself greater than Abraham. Alb labour in vain when ye attempt to kill Me ?" What then is John their reply ? Now we know that thou hast a devil. Not so 54^ " spake the woman of Samaria. She said not to Him, " Thou ' hast a devil;" but only. Art thou greater than our father <>¦ 4, 12. Jacob? For these men were insolent and accursed, while she desired to learn ; wherefore she doubted and answered with proper moderation, and called Him, " Lord." For one Who promised far greater things, and Who was worthy of credit, ought not to have been insulted, but even admired; yet these men said that He had a devil. Those expressions of the Samaritan woman were those of one in doubt ; these were the words of men unbelieving and perverse. Art thou greater than our father Abraham ? so that this (which He had said) maketh Him to be greater than Abraham. " When therefore ye have seen Him lifted up", ye shall confess that He isial. greater." On this account He said. When ye have lifted Me"'f^°^ up, ye shall know that I Am. And observe His wisdom. ^ The Having first rent them away from Abraham's kindred, Hej^"„ sheweth that He is greater than Abraham, that so He may be^- T- seen to be very exceedingly greater than the Prophets also. Indeed it was because they continually called Him a prophet that He said. My word hath no place in you. In that other v. 37. place ^ He declared that He raiseth the dead, but here He'<'-^'39- . 40. sailh, " He that believeth shall never see death," which was a much greater thing than not to allow believers to be holden by death. Wherefore the Jews were the more enraged. What then say they ? Whom makest thou thyself? And this too in an insulting manner. " Thou art taking somewhat upon thyself," saith one of them. To this then Christ replieth; Ver. 54. If I honour Myself, My honour is nothing. [2.] What say the heretics here ? That He heard the question. Art thou greater than our father Abraham ? and dared not to say to them, " Yea, I am greater," but did so in a covert manner. What then ? Is His honour nothing ? With respect to them* it is nothing. And as He said. My witness"-^ 5, 31. is not true, with reference to the opinion they would form of jeVs. it, so also doth He speak here. ,,^. „ I i„t ^ItisMy There is One" that honoureth Me. Father, 2i2 N.T. 476 The Day of Christ the Day of the Crucifixion. HoMiL. And wherefore said He not, " The Father that sent Me," as He did before, but. Of Whom ye say that He is your God. Ver. 55. Yet ye have tiot known Him. Because He desired to shew that they not only knew not His Father, but that they knew not God. But I know Him. " So that to say, T ktiow Him, is not a boast, while to say / know Him not, would be a falsehood ; but ye when ye say that ye know Him, lie ; as then ye, when ye say that ye know Him, lie, so also should I, were I to say that I know Him not." If I honour Myself. Since they said, Whom makest thou thyself? He replieth, " If I make (?tfyself any thing,) My honour is nothing. As then I know Him exactly, so ye know Him not." And as in the case of Abraham, He did not take away their whole assertion, but said, I know that ye are Abraham's seed, so as to make the charge against them heavier ; thus here He doth not remove the whole, but what ? ^ that Whom ye say'. By granting to them their boast of words, your He increaseth the force of the accusation against them. God, How then do ye not know Him? " Because ye insult One N. T. . 3 i.e. the Who sailh and doeth every thing that He^ may be glorified. Father q.^.^^^ when that One is sent from Him." This assertion is unsupported by testimony, but what follows serves to esta blish it. And I keep His saying. Here they might, if at least they had any thing to say, have refuted Him, for it was the strongest proof of His having been sent by God. Ver. 56. Your father Abraham rejoiced to see My day, and he saw it, and was glad. Again, He sheweth that they were aliens from the race of Abraham, if they grieved at what he rejoiced in. My day, seems to me to mean the day of the Crucifixion, which Abraham foreshowed typically by the offering of the ram aud of Isaac. What do Ihey reply ? N. T. ^*^''- ^'^^ Thou art not yetforty^ years old, and hast Tliou seen Abraham ? Ko'inhv ^° ^^^^ "''^ conclude^ that Christ was nearly forty. Christ declareth His Eternal Being. 477 Ver. 58, 59. .Tesus saith unto them, Before Abraham was, John Via. 58. 59. I Am. Then took they up stones to cast at Him Vlli. Seest thou how He proved Himself to be greater than' Abraham? For the man who rejoiced to see His day, and made this an object of earnest desire, plainly did so because it was a day that should be for a benefit, and belonging to one greater than himself. Because they had said, 77/eM*'-i3, carpenter's son, and imagined nothing more concerning Him, He leadeth them by degrees to an exalted notion of tlim. Therefore when they heard the words. Ye know tiot God, they were not grieved; but when they heard, before Abraham was, I Am, as though the nobility of their descent were debased, they became furious, and would have stoned Him. He saw My day, and was glad. He sheweth, that not unwillingly He came to His Passion, since He praiseth him who was gladdened al the Cross. For this was the salvation of the world. But they cast stones at Him; so ready were they for murder, and they did this of their own accord, with out enquiry. But wherefore said He not, " Before Abraham was, I was," instead of " I Am ?" As the Father useth this expression, " I Am," so also doth Christ ; for it signifieth continuous Being, irrespective of all time. On which account the ex pression seemed to them to be blasphemous. Now if they could not bear the comparison with Abraham, although this was but a trifling one, had He continually made Himself equal to the Father, would they ever have ceased casting stones at Him ? After this, again He fleeth as a man, and concealeth Himself, having laid before them sufficient instruction: and having accomplished His work. He went forth from the Temple, and departed to heal the blind, proving by His actions that He is before Abraham. But perhaps some one will say, " Why did He not paralyse their strength \' So they would have believed." He healed the paralytic, yet they beheved not; nay, He wrought ten thousand wonders; at the very Passion He cast them to the ground, and darkened their eyes, yet they believed not; and how would they have believed if He had paralysed their strength? There is nothing • i. e. so that they could not stone Him. 4 78 Deadness of an abandoned soul. HoMiL. worse than a soul hardened in desperation ; though it see signs ^^•- and wonders, it still perseveres in retaining the same shameless ness. Thus Pharaoh, who received ten thousand strokes, was sobered only while being punished, and continued of this character until the last day of his life, pursuing those whom Heb. 3 1'e had let go. Wherefore Paul continually saith. Lest any of 13- you be hardened by the deceitfulness of sin. For as the cal losities'' of the body, when formed, become dead, and possess no sensation; so the soul, when it is occupied by many passions, becomes dead to virtue ; and apply what you will to it, it gets no perception of the matter, but whether you threaten punishment or any thing else, continues insensible. r-o -1 Wherefore I beseech you, while we have hopes of salva tion, while we can turn, to use every means to do so. For men who have become past feeling, are after that in the blind state" of despairing pilots, who give up their vessel to the wind, aud themselves contribute no assistance. Thus the envious man looks to one thing only, that is, to satisfy his lust, and though he be like to be punished or even slain, still he is possessed solely by that passion ; and in like manner the intemperate and avaricious. But if the sovereignty of the passions be so great, much greater is that of virtue ; if for them we despise death, much more for this; if they (sinners) regard not their own lives, much less ought we to do so in the cause of our salvation. For what shall we have to say, if when they who perish are so active about their own perdition, we for our own salvation manifest not even an equal activity, but ever continue wasting with envy ? Nothing is worse than envy; to destroy another, it destroys itself also. The eye of the envious wastes away in grief, he lives in a con tinual death, he deems all men, even those who have never wronged him, his enemies. He grieves that God is honoured, he rejoices in what the devil rejoices in. Is any honoured among men ? This is not honour, envy him not. But is he honoured by God? Strive, and be thou like him. Thou wilt not ? Why then dost thou destroy thyself too ? Why !> DI TuAoi, a very happy emendation otpOaAiMois, ' those blind in their eyes,' of Mr. Field's for aTvXoi, ' pillars,' of but the sense even so is not perfect. which former editors could make no "^ Trtipovprai, a conjecture of Dr. sense. One Ms. gives ot TwpKoX robs Heyse, for veipauTat. Sinfulness and punishment of envy. 479 easiest thou away what thou hast ? Canst thou not be like John unto him, nor gain any good thing ? Why then dost thou 69. besides this take for thyself evil, when thou oughtest to rejoice with him, that so even if thou be not able to share his toils, thou mayest profit by rejoicing with him ? For often even the will is able to effect great good. At least Ezekiel saith, that the Moabiles were punished because they Ezek. rejoiced over the Israelites, and that certain others were ' saved because they mourned over the misfortunes of their neighbours. Now if there be any comfort for those who mourn over the woes of others, much more for those who rejoice at the honours of others. He charged the Moabiles with having exulted over the Israelites, yet it was God that punished them ; but not even when He punisheth will He have us rejoice over those that are punished. For it is not His wish to punish them. Now if we must condole with those who are punished, much more must we avoid envying those who are honoured. Thus, for example. Corah and Dathan perished with their company, making those whom they envied brighter, and giving themselves up to punish ment. For a venomous beast is envy, an unclean beast, a deliberate vice which admits not of pardon, a wickedness stripped of excuse, the cause and mother of all evils. Where fore let us pluck it up by the roots, that we may be freed from evil here, and may obtain blessings hereafter ; through the grace and lovingkindness of our Lord Jesus Christ, by Whom and with Whom, to the Father and the Holy Ghost, be glory now and ever and world without end. Amen. HOMILY LVI. 4, John ix. 1, 2. And as Jesus passed by. He saw a man which was blind from his birth. And His disciples asked Him, saying, Master, who did sin, this man, or his parents, that he was born blind? And as Jesus passed by , He saw a man which was blindfrom his birth. Being full of love for man, and caring for our sal vation, and desiring to slop the mouths of the foolish. He omitteth nothing of His own part, though there be none to Ps. 51, give heed. And the Prophet knowing this saith, That Thou mightest be justified when Tliou speakest, and be clear when Thou art judged. Wherefore here, when they would not receive His sublime sayings, but said that He had a devil, and attempted to kill Him, He went forth from the Temple, and healed the blind, mitigating their rage by His absence, and by working the miracle softening their hardness and cruelty, and establishing His assertions. And He workelh a miracle which was no common one, but one which took place then V. 32. for the first time. Since the world began, saith he who was healed, was it not heard that any man opened the eyes of one that teas born blind. Some have, perhaps, opened the eyes of the blind, but of one born blind never. And that on going out of the Temple, He proceeded intentionally to the work, is clear from this ; it was He Who saw the blind man, not the blind man who came to Him ; and so earnestly did He look upon him, that even His disciples perceived it. From The blind man not free from sin, or punished for his parents. 4 8 1 this, at least, they came to question Him; for when they saw John Him earnestly regarding the man, they asked Him, saying, ^^' ^' Who did sin, this man, or his parents? A mistaken question, for how could he sin before he was born ? and how, if his parents had sinned, would he have been punished? Whence then came they to put this question ? Before, when He healed the paralytic. He said. Behold, thou art made whole, sin e. 5, 14. no more. They therefore, having understood that he was palsied on account of sin, said, " Well, that other was palsied because of his sins ; but concerning this man, what wouldest Thou say ? hath he sinned ? It is not possible to say so, for he is blind from his birth. Have his parents sinned ? Neither can one say this, for the child suffers not punishment for the father." As therefore wheu we see a child evil entreated, we exclaim, " What can one say of this ? what has the child done ?" not as asking a question, but as being perplexed, so the disciples spake here, not so much asking for information, as being in perplexity. What then saith Christ ? Ver. 3. Neither hath this man sinned, tior his parents. This He saith not as acquitting them of sins, for He saith not simply, "Neither hath this man sinned, nor his parents," but addeth, " that he should have been born blind" — but that " not in N T the Son of God should be glorified in him." "For both this man hath sinned and his parents, but his blindness pro ceedeth not from that." And this He said, not signifying that though this man indeed was not in such case, yet that others had been made blind from such a cause, the sins of their parents, since it cannot be that when one sinnelh another should be punished. For if we allow this, we must also allow that he sinned before his birth. As therefore when He declared, neither hath this man sinned. He said not that it is possible lo sin from one's very birth, and be punished for it; so when He said, nor his parents, He said not that one may be punished for his parents' sake. This supposition He removeth by the mouth of Ezekiel ; As /Ezek. live, saith the Lord, this proverb shall not be, that is used, ' The fathers have eaten sour grapes, and the children's teeth are set on edae. And Moses saith, The father shall not die^^'^h " , 24, lb. for the child, neither shall the child die for the father. And 482 Blindness made a blessing. HoMiL. of a certain king " Scripture saith, that for this very reason he did not this thing'-, observing the law of Moses. But if ' Ama ziah, any one argue, " How then is it said, Who visiteth the sim of 14, 6?^'' the parents upon the children unto ihe third and fourth '^''•^- generation ;" we should make this answer, that the assertion thechil-is not universal, but that it is spoken with reference to Deut 5 <'^'^tai" who came out of Egypt. And its meaning is of 9. ' this kind ; " Since these who have come out of Egypt, after signs and wonders, have become worse than their forefathers who saw none of these things, they shall suffer," It saith, " the same that those others suffered, since they have dared the same crimes." And that it was spoken of those men, any one who will give attention to the passage will more certainly know. Wherefore then was he born blind ? ¦* the That the glory ^ of God should be made manifest*. He saith. N. T.' To, here again is another difficulty, if without this man's tentions against Him. But observe the modesty' of Christ, TaffTov how He continued not with those who were healed ; because He neither desired to reap glory, iior to draw a multitude, nor to make a show of Himself. Observe too how truthfully the blind man maketh all his answers. The Jews desired to find Christ to bring Him to the priests, but when they did not find Him, they brought the blind man to the Pharisees, as to those who would question him more severely. For which ver. 14. reason the Evangelist remarks, that it was the Sabbath, in order to point out their wicked thoughts, and the cause for which they sought Him, as though forsooth they had found a handle, and could disparage the miracle by means of what appeared to be a transgression of the Law. And this is clear from their saying immediately on seeing him nothing but, " How opened he thine eyes'" ?" Observe also the manner of their speech ; they say not, " How didst thou receive thy sight?" but. How opened he thine eyes? thus affording him an excuse for slandering Jesus, because of His having worked. But he speaks to them shortly, as to men who had already heard ; for without mentioning His name, or that " He said unto me. Go, wash," he at once sailh, Ver. 15. He put clay upon mine eyes, and I washed, and do see. Because the slander was now become great, and the Jews had said, " Behold what work Jesus doth on the Sabbath day, he anointeth with clay !" But observe, I pray you, how the blind man is not disturbed. When being questioned be spake in the presence of those others without danger, it was i" These words occur later, v. 26. again the Pharisees asked him /tow The account of tbe first examination of he had received his sight. the blind man is different; ver. 15. Then Effect of the miracles. 493 no such great thing to tell the truth, but the wonder is, that John now when he is placed in a situation of greater fear, he — — ' neither denies nor contradicts what he had said before. What then did the Pharisees, or rather what did the others also? They had brought him (to the Pharisees), as being about to deny ; but, on the contrary, that befel them which they desired not, and they learned more exactly. And this they every where have to endure, in the case of miracles ; but this point we will more clearly demonstrate in what follows. What said the Pharisees ? Ver. 16. Some said, (not all, but the more forward,) This man is not of God, because he keepeth not the Sabbath day; others said, How can a man that is a sinner do such miracles ? Seest thou that they were led up * by the miracles ? For " al. hear what they say now, who before this had sent to bring ^"S""' Him. And if all did not so, (for being rulers through vain glory they fell into unbelief,) yet still the greater number even of the rulers believed on Him, but confessed Him not. Now the multitude was easily overlooked, as being of no great account in their synagogue, but the rulers being more con spicuous had the greater difficulty in speaking boldly, for some the love of rule restrained, others cowardice, and the fear of the many. Wherefore also He said, How can ye believe o. 5, 44. wlio receive honour from men"^ ? And these who were seek-^ one of ing to kill Him unjustly said that they were of God, but that ??'''^**'> He who healed the blind could not be of God, because He kept not the Sabbath ; to which the others objected, that a sinner could not do such miracles. Those first, maliciously keeping silence about what had taken place, brought forward the seeming transgression ; for they said not, " He healelh on the sabbath day," but. He keepeth tiot the sabbath. These, on the other hand, replied weakly, for when they ought to have shewn that the Sabbath was not broken, they rely only upon tbe miracles ; and with reason, for they still thought that He was a man. If this had not been the case, they might besides have urged in His defence, that He was Lord of the Sabbath which Himself had made, but as yet they had not this opinion. Any how, none of them dared to say what he wished openly, or in the way of an assertion, but only in the 494 Separation sometimes necessary. HoMiL.way of doubt, some from not having boldness of speech, '- others through love of rule. There was therefore a division among them. This division first began among the people, then later i.-. 7, 12. among the rulers also, and some said. He is a good man; others. Nay, but he deceiveth the people. Seest thou that the rulers were more void of understanding than the many, since they were divided later than they? and after they were divided, they did not exhibit any noble feeling, when they saw the Pharisees pressing upon them. Since had they been entirely separated from them, they would soon have known the truth. For it is possible to do well in separating. Where- Mat. 10, fore also Himself halh said, I am come not to bring peace upon ihe earth but a sword. For there is an evil concord, and Gen.li, there is a good disagreement. Thus they who built the tower, agreed together to their own hurt; and these same again were separated, though unwillingly, yet for their good. Thus also Corah and his company agreed together for evil, therefore they were separated for good ; and Judas agreed with the Jews for evil. So division may be good, and agree- Matt. 5, ment may be evil. Wherefore It saith. If thine eye offend thee, 8." ' smite it ouP, if thy foot, cut it off. Now if we must separate 'pluck ourselves from an ill-ioined limb, must we not much more it out N.T.' from friends united to us for evil" ? So that agreement is not ^ KaKas in all cases a good, iust as division is not in all cases an evil. fihav [3.] These things I say, that we may shun wicked men, and follow the good ; for if in the case of our limbs we cut off that which is rotten and incurable, fearing lest the rest of the body should catch the same disease, and if we do this not as having no care for that part, but rather as desiring to preserve the remainder, how much more must we do this in the case of those who consent with us for evil ? If we can set them right without receiving injury ourselves, we ought to use every means to do so ; but if they remain in corrigible and may injure us, it is necessary to cut them off ^al. and cast them away. For so they will often be^ gainers are' rather (than losers). Wherefore also Paul exhorted, saying, \ ^3'^'2. ^'*^ y^ shall put away from among yourselves that wicked person ; and, that he that hath done this deed may be put Evil company dangerous, and an offence to others. 495 away from among you. A dreadful thing, dreadful indeed, John is the society of wicked men; not so quickly doth the pes- ^^-'^- tilence seize or the itch infect those that come in contact with such as are under the disease, as doth the wickedness of evil men. For " evil communications corrupt good i Cor. manners." Aud again the Prophet saith. Come out from js'. 52, among them, and be ye separate. Let no one then have a^^" wicked man for his friend. For if when we have bad sons we publicly disclaim them, without regarding nature or its laws, or the constraint which it lays upon us, much more ought we to fly fi'om our companions and acquaintances when they are wicked. Because even if we receive no injury from them, we shall any how not be able to escape ill report, for strangers search not into our lives, but judge us from our companions. This advice I address to young men and maidens. Pro- Rom. viding', It saith, things honest, not only in the sight of the^^^JJ^ Lord, but also in the sight of all men. Let us then use N. T. every means that our neighbour be not offended. For a life, though it be very upright, if it offend others hath lost all. But how is it possible for the life that is upright to offend ? When the society of those that are not upright invests it with an evil reputation ; for when, trusting in ourselves, we consort with bad men, even though we be not harmed, we offend others. These things I say to men and women and maidens, leaving it to their conscience to see exactly how many evils are produced from this source. Neither I, perhaps, nor any of the more perfect, suspect any ill ; but the simpler brother is harmed by occasion of thy perfection ; and thou oughtest to be careful also for his infirmity. And even if he receive no injury, yet the Greek is harmed. Now Paul biddeth us be without offence, both to Jews and Greeks, 1 Cor. and to the Church of God. (I think no evil of the virgin, for ^''' ^^" I love virginity, and love thinketh tio evil; I am a great l Cor. admirer of that state of life^, and I cannot have so much ass Jo;^',. an unseemly thought about it.) How shall we persuade those '^^'"^ that are without ? For we must take forethought for them also. Let us then so order what relates to ourselves, that none of the unbelievers may be able even to find a just handle of accusation against us. For as they who shew forth a right life glorify God, so they who do the contrary 496 God to be glorified by our works. HoMiL. cause Him to be blasphemed. May no such persons be , jyj^^^j among ' us ; but may our works so shine, that our Father ' from which is in Heaven may be glorified, and that we may enjoy among, (.j^^ honour which is from Him. To which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by Whom and with Whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen. HOMILY LVIIL John ix. 17, 18. They say unto ihe blind man again. What sayest thou of him, that he hath opened thine eyes ? He said. He is a Prophet. The Jews then did not believe. We must go over the Scriptures not in a chance way or care lessly, but with all exactness, that we be not entangled. Since even now in this place one might with shew of reason question, how, when they had asserted. This man is not of God, because he keepeth not ihe Sabbath, they now say to the man, What sayest thou of him, that he hath opened thine eyes? and not, "What sayest thou of him, that he hath broken the Sabbath ?" but put now that which was the ground of the defence, not that of the accusation. What then have we to reply ? That these (who speak) are not the men who said. This man is not of God, but those who separated themselves from them, who also said, A man that is a sinner cannoP do such miracles. For desiring to silence " How their opponents the more, in order that they may not seem to^"^^^ be partisans of Christ, they bring forward the man who had N.T. received proof of His power, and question him. Observe now the wisdom of the poor man, he speaketh more wisely than them all. First he saith. He is a Prophet; and shrank not from the judgment =" of the perverse Jews who spake against 2 ai. the Him, and said, " How can this man be of God, not teepingj^g^j the Sabbath ?" but replied to them. He is a Prophet. amazed ' him not. 498 The truth made brighter by the Jews' perverseness. HoMiL. And then' did not believe that he had been blind, and LVTTT i-^ — -received his sight, until they had called his parents^. Jews, Observe in how many ways they attempt to obscure and 2 f'/^g ' take away the miracle. But this is the nature of truth, by parents the very means by which it seems to be assailed by men, |-c.N?f.by these it becomes stronger, it shines by means of that by which it is obscured. For if these things had not taken place, the miracle might have been suspected by the many ; but now, as if desiring to lay bare the truth, so do they use all means, and would not have acted otherwise, supposing they had done all in Christ's behalf. For they first attempted to cast Him down by occasion of this mode (of cure), saying, How opened he thine eyes? that is, " was it by some sorcery ?" In another place also, when they had no charge to bring against Him, they endeavoured to insult the Mat,i2, mode of the cure, saying. He doth tiot cast out devils save by Beelzebub. And here again, when they have nothing to say, they betake themselves to the time (of cure), saying, " He breaketh the Sabbath ;" and again, " He is a sinner." 'al.^whoYet He asked you, who would slay'" Him, and who were ready to lay hold of His actions, most plainly, saying, .;. 8, 46. Which of you convinceth Me of sin ? and no man spake, nor said, " Thou blasphemest, because thou makest thy self without sin." But if they had had it in their power to say so, they would not have held their peace. For they who because they heard that He was before Abraham would have stoned Him, and said that He was not of God, who boasted that they, murderers as they were, were of God, but who said that One Who did such wonders, after that He ¦"ai.'was had wrought a cure, was not of God*, because He kept not asinner'^j^g Sabbath, if they had had but a shadow of a charge against Him, would never have let it pass. And if they call Him a sinner because He seemed to break the Sabbath, this charge also is shewn to be unsound, when those who are ranked with them condemn their great coldness and little ness of soul '. Being therefore entangled on every side, they afterwards betake themselves to something else more shame less and impudent. What is that ? They did not believe, * IJ.iKpo^vxlav. The Bened. editor is used to signify 'grudging;' ' quar- ohserves, that by the Fathers the word relling.' Malice and subtlety of the Jews. 499 It saith, that he had been blind, and received his sight. How Homil. then did they charge Christ with not keeping the Sabbath ? I2Ell^ Plainly, as having believed. But why gave ye not heed to the great number of people ? lo the neighbours who knew him ? As I said, falsehood every where defeats itself by the very means by which it seems to annoy the truth, and makes the truth to appear more bright. Which was now the case. For that no one might say that his neighbours and those who had seen him did uot speak with precision, but guessed from a likeness", they bring forward his parents, by whom" v. 9. they succeeded against their will in proving that what had;,/g/Jj,„ taken place was real*, since the parents best of all knew '^'>l-'«'?'^- their own child. When they could not terrify the man himself, what but beheld him with all boldness proclaim his Benefactor, J"'^'^ . ' . ' been they thought to wound the miracle by means of his parents, done.' Observe the malice of their questioning. For what saith It? Having placed them in the midst so as to throw them into distress', they apply the questioning with great severity and ¦^31701- anger, Ver. 19. Is this your son ? (and they said not, " who once was blind," but) of whom ye say that he was born blind? As if they were acting deceitfully, and plotting on behalf of '' Christ. 0 ye accursed, utterly accursed ! What father would choose to invent such falsehoods against his child ? For they almost say, " Whom ye have made out blind, and not only so, but have spread abroad the report every where." How then, doth he now see? 0 folly! " Yours," sailh one, "is the trick' and the con-io-Hoi- trivance." For by these two things do they attempt to lead '''f'"^" the parents to a denial; by using the words. Whom ye say, and, How then doth he now see? Now when there [2.] were three questions asked, whether he was their son, whether he had been blind, and how he received his sight, the parents only acknowledge two of them, but do not add the third. And this came to pass for the sake of the truth, in order that none other save the man that was healed, who was also worthy ° of credit, should acknowledge this matter. ^ al. < a And how would the parents have favoured (Christ), when^J,'",S '^ TO TOO Xpta'Tov o'vyKpoToiivTuy. al. Kara tov X. 500 Hypocrisy of the Jews. Homil. even of what they knew some part they spake not through^ ^^^^' fear of the Jews ? ' What say they ? , Ver. 20 2 1 . We know ihat this is our son, and that he was born blind; but by what means he now seeth we know not, or who hath opened his eyes we know not; he is of age, he shall speak for himself. By making him to be worthy of credit, they begged off iAt€xV themselves; "He is not a child, say they, nor incapable", but able to testify for himself." 2 his Ver. 22. These words spake they'', because they feared the Jg'f^'f'Jews. Observe how the Evangelist again brings forward their opinion and thoughts. This I say, because of that speech c. 5, 18. which they before uttered, when they said, " He maketh Him self equal to God." For had that also been the opinion of the Jews but not the judgment of Christ, he would have added and said, that " it was a Jewish opinion °." When therefore the parents referred them to him that had been healed, they called him again the second time, and did not say openly and shamelessly, " Deny that Christ healed thee," but would fain effect this under a pretence of piety. Ver. 24. * Give, saith one, the glory to God. For to have said to the parents, " Deny that he is your 3 lit. son, aud that he was born' blind," would have seemed very J, Qj^*^ ridiculous. And again, to have said this to himself would him.' have been manifest shamelessness. Wherefore they say not so, but manage the matter in another way, saying, " Give God the glory," that is, " confess that this man hath wrought nothing." We know that this man is a sinner. " Why then did ye not convict Him when He said, c. 8, 46. Which of you convinceth Me of sin ? Whence know ye that He is a sinner ?" After that they had said. Give God tlie ¦= Another reading has this sense : hcul agreed already, that if any mm ' For although that was the opinion of did confess that He was Christ, lie the Jews, yet he hath also added should be put out of the synagogue. the judgment of Christ; and hath said Therefore said his parents. He is of that the sentence of the Jews was to age, ask him. Then again called they put out of the synagogue those who the man that was blind, and said tinto confessed Him to be the Christ.' him ¦" N. T. ver. 22—24. Fm- the Jews God is glorified by belief in His Son. 50 i glory, and the man had made no reply, Christ meeting John praised him, and did not rebuke him, nor say, " Wherefore — ^ — ' hast thou not given glory to God ?" But what said He ? Bost thou believe on the Son of God'? that thou mayest v. 35. leam that this is " to give gloiy to God." Now had He not < so'n of been equal in honour to the Father, this would not have^™-' been giving glory; but since he that honoureth the Son honoureth the Father also, the blind is with good reason not rebuked. Now while they expected that the parents would contradict and deny the miracle, the Pharisees said nothing to the man himself, but when they saw that they profited nothing by this, they again return to him, saying. This man is a sinner. Ver. 25. He answered and said. Whether he be a sinner or no, I know tiot ; one thing I know, that, whereas I was llind, tiow I see. Surely the blind man was not temfied ? That be far from him. How then doth he who said, He is a Prophet, now v. 17. say. Whether he be a sinner, 1 ktiow not? He said so, not as being in such a state of mind, nor as having persuaded him self of this thing, but desiring lo clear Him from their charges by the testimony of the fact, not by'' his own ^ Mor. declaration, and to make the defence credible, when thew° testimony of the good deed done should decide the matter against them. Since if after many words when the blind man said, " Except this were a righteous man he could not v. 33. do such miracles," they were so enraged as lo reply, Thou wast altogether born in sin, and dost thou teach us ? what would they not have said, if he had spoken so from the beginning; what would they not have done ? Whether he be a sinner or not, I know not; as though he had said, " I say nothing in this man's favour, I make no declaration at present, yet this I certainly know and would affirm, that if he were a sinner he could not have done such things." Thus he kept himself free from suspicion, and his testimony uncorrupted, as not speaking from partiality, but as bearing witness according to the fact. Wheu therefore they could neither upset nor remove what had been done, they again return to their former plan, making trifling enquiries about the manner of the cure, like men' who search on every side^ al. ' dogs 502 Boldness of the blind man. Homil. about a prey which is before them, and cannot be hurt",hasten- T VITT I J j-^j ^ing round now in one direction, now in another; and they ' surely recur to the man's former assertions, in order now to make dosed' them unsound by continual questions, and say, Ver. 26. What did he to thee? How opened he thine eyes ? What was his reply ? Having conquered and cast them down, he no longer speaks to them submissly. As long as the matter needed enquiry and arguments he spake guardedly, while he supplied the proof; but when he had conquered and gained a splendid victory, he then takes courage, and tramples upon them. What saith he ? •^ai- Ver. 27. / have told you once", and ye did not hear; N. T.' wherefore would ye hear it again ? Seest thou the bold-speaking of a beggar towards Scribes and Pharisees? So strong is truth, so weak is falsehood. Truth, though she take hold but of ordinary men, maketh them to appear glorious ; the other, even though it be with ^ al. the strong, .shews them weak' What he saith is of this kind : " Ye give no heed to my words, therefore I will no '*^''w .I'^^S^'' speak or answer you continually, who question' me to no purpose, and who do not desire to hear in order to learn, but that you may insult over my words." Will ye also be His disciples ? ° ^'•, Now he hath ranked^ himself among the band of disciples, ed' for the will ye also ? is the expression of one who is declaring L'°-J himself to be a disciple. Then he mocked and annoyed them abundantly. For since he knew that this struck them hard, he said it, wishing to upbraid them with exceeding severity ; the act of a soul courageous, soaring on high and despising their madness, pointing out the greatness of this dignity, in which he was very confident, and shewing that they insulted him who was a man worthy to be admired, but that he took not the insult to himself, but grasped as an honour what they offered as a reproach. Ver. 28. Thou art his disciple, but we are Moses' disciples. " But this cannot be. Ye are neither Moses' nor this Man's ; for were ye Moses', ye would become this Man's also." Wherefore Christ before said unto them, because they were His defence of Christ. 50S continually betaking themselves to these speeches, Had ye John believed Moses, ye would have believed Me, for he wrote 39^31. of Me. 0. 5, 46. Ver. 29. We know that God spake unto Moses". By whose word, whose report ? " That of our forefathers," saith one. Is not He then more to be believed than your forefathers. Who confirmeth by miracles that He came from God, and that He speaketh things from above ? They said not, " We have heard that God spake to Moses," but. We know. Do ye affirm, O Jews, what ye have by hearing, as knowing it, but deem what ye have by sight as less certain than what ye have by hearing ? Yet the one ye saw not, but heard, the other ye did not hear, but saw. What then saith the blind man ? Ver. 30. Why herein is a marvellous thing, ihat ye know noi whence He is, and He doeth such miracles'. "That a Man, Who is not one of the distinguished or noble or illustrious among you, can do such things ; so that it is in every way clear that He is God, needing no human aid." Ver. 31. We know that God heareth noi sinners. Since they had been the first to say. How can a man that v. 16. is a sinner do such miracles? he now brings forward even their judgment, reminding them of their own words. " This opinion," sailh he, " is common to me dnd you. Stand fast now to it." And observe, I pray you, his wisdom. He turns about the miracle in every way, because they could not do away with it, and from it he draws his inferences. Seest thou that at first he said. Whether he be a sinner or not, I know not; not doubting, (God forbid !) but knowing that He was not a sinner. At least now, when he had an opportunity, see how he defended Him. We know that God heareth not sinners ; But if any man be a worshipper of God, and doeth His mil'. 'himHe Here he not only hath cleared Him from sin, but declareth ^ 1^ that He is very pleasing lo God, and doeth all His will. For since they called themselves^ worshippers of God, he ° as for this fellow, we know not eyes. N. T. tohence He is. N.T. e al. ' he (al. they) said that Christ ' and yet He hath opened mine was a worshipper of God.' 504 The blind man cast out: his witness to the truth. Homil. added, and doeth His will; "since," saith he, "it is not ^^^^ suSicient to know God : men must also do His will." Then he magnifies what had been done, saying, Ver. 32. Since the world began was it not heard that any man opened the eyes of one that was born blind''. "If now ye acknowledge' that God heareth not sinners, and this Person hath wrought a miracle, and such a miracle as no man ever wrought, it is clear that He hath surpassed "or,pre-all things in" virtue, and that His power is greater than ^f^^™ belongelh to man." What then say they ? Ver. 34. Thou wast altogether born in sins, and dost thou, teach us ? As long as they expected that he would deny Christ, they deemed him trustworthy, calling upon him once and a ••'al. 'if second time. If ye^ deemed him not trustworthy, why did ^®y' ye call and question him a second time ? But when he spake the truth, unabashed, then, when they ought most to have admired, they condemned him. But"^ what is the, Thou wast altogether born in sins ? They hei'e unsparingly reproach him with his very blindness, as though they had said, " Thou art in sins from thy earliest age ;" insinuating that on this account he was born blind ; which was contrary to reason. On this point at least Christ comforting him c, 9, 39. said. For Judgment I am come into the world, that they which see not might see, and that they which see might be made blind. Thou wast altogether born in sins, and dost thou teach us? Why, what had the man said ? Did he set forth his private opinion? Did he not set forth a common judgment, saying, We ktiow that God heareth not sinners ? Did he not produce your own words ? And they cast him out. Hast thou beheld the herald of the truth, how poverty was no hindrance to his true wisdom .'' Seest thou what re proaches, what sufi'erings he bare from the beginning, and how by word and by deed he testified.'' [4.J Now these things are recorded, that we too may imitate '' V. 33. If this Man were not of also. If this Man were not of God, God, He could do nothing. He could do nothing. If therefore it is ' al. 'Then he draws an inference acknowledged, &c.' Boldness gained by careful hearing of the Word. 505 them. For if the blind man, the beggar, who had not even John seen Him, straightway shewed such boldness even before he — '- — •" was encouraged by Christ, standing opposed to a whole people, murderous, possessed, and raving, who desired by means of his voice to condemn Christ, if he neither yielded nor gave back, but most boldly stopped their mouths, and chose rather to be cast out than lo betray the truth ; how much more ought we, who have lived so long in the failh, who have seen ten thousand marvels wrought by faith, who have received greater benefits than he, have recovered the sight of the eyes within, have beheld the ineffable Mysteries, and have been called to such honour, how ought we, I say, to exhibit all boldness of speech towards those who attempt to accuse, and who say any thing against the Christians, and to stop their mouths, and not to acquiesce without an effort. And we shall be able to do this, if we are bold", and give heed to the .,'• ®' , ' ' " through Scriptures, and hear them not carelessly. For if one should a good come in here regularly, even though he read not at home, if he science. attends to what is said here, one year even is sufficient to make him well versed in them ; because we do not to-day read one kind of Scriptures, and to-morrow another, but always and continually the same. Still such is the wretched disposition of the many, that after so much reading, they do not even know the names of the Books, and are not ashamed nor tremble at entering so carelessly into a place where they may hear God's word. Yet if a harper, or dancer, or stage- player call the city, they all run eagerly, and feel obliged lo him for the call, aud spend the half of an entire day in attending to hiin alone; but when God speaketh lo us by Prophets and Apostles, we yawn, we scratch ourselves, we are drowsy. And in summer, the heat seems too great, and we betake ourselves to the market place ; and again, in winter, the rain and mire are a hindrance, and we sit at home ; yet at horse races, though there is no roof over them to keep ott' the wet, the greater number, while heavy ^ rains are ' ^^^^^ falling, and the wind is dashing the water into their faces, and stand like madmen, caring not for cold, and wet, and mud, violent.' and length of way, and nothing either -keeps them at home, or prevents their going thither. But here, where there are roofs over head, and where the warmth is admirable, they 2 L 506 Theatres attended to : religion neglected. Homil. hold back instead of running together ; and this too, 1" when the gain is that of their own souls. How is this tolerable, tell me ? Thus it happens, that while we are more skilled than any in those matters, in things necessary we are more ignorant than children. If a man call you a charioteer, or a dancer, you say that you have been insulted, and use every means to wipe off the affront; but if he draw"" you to be a spectator of the action, you do not start away, and the art whose name you shun, you almost in every case | ! j'"- . pursue. But where you ought" to have both the action and the name, both to be and to be called a Christian, you do not even know what kind of thing the action is. What can 2al. be worse than this folly ^? These things I have desired lessn'ess' continually to say to you, but I fear lest I gain hatred in vain and unprofilably. For I perceive that not only the young are mad, but the old also ; about whom I am especially ashamed, when I see a man venerable from his white hairs, disgracing those white hairs, and drawing a child after him. What is worse than this mockery ? What more shameful than this conduct ? The child is taught by the father to act unseemly. [5.] Do the words sting? This is what I desire, that you should suffer the pain caused by the words, in order to be delivered from the disgrace caused by the actions. For there are some too far colder than these, who are not even ashamed at the things spoken of, nay, who even put together " a long argument in defence of the action. If you ask them who was Amos or Obadiah, or what is the number of the Prophets or Apostles, they cannot even open their mouth ; but for horses and charioteers, they compose excuses more cleverly than sophists or rhetoricians, and after all this, they say, "What is the harm? what is the loss?" This is what I groan for, that ye do not so much as know that the action is a loss, nor have a sense of its evils. God hath given to thee an appointed space of life for serving Him, and dost thou while thou spendest it vainly, and at random, and on nothing useful, still ask, " What loss is there ?" If thou hast spent a littie money-to no purpose, thou callest it a loss: when thou spendest whole days of thine upon the devil's ^ al. ' are not even ashamed at what takes place at the theatres, but raise' The sin and loss of wasting time. 607 pageants, ihinkest thou that thou art doing nothing wrong ? John Thou oughtest to spend all thy life in supplications' andj-y — - prayers, whereas thou wastest thy life and substance'' heed-'aims- lessly, and lo thine own hurl, on shouts, and uproar, and 20^^^'/ shameful words, and fighting, and unseasonable pleasure, and actions performed by trickery, and after all this thou askest, " What is the loss ?" not knowing thou shouldesl be lavish of any thing rather than time '. Gold, if thou shalt have spent, thou mayest get again; but if thou lose time, thou shalt hardly recover that. Little is dealt out to us in this present life ; if therefore we employ it not as we ought, what shall we say when we depart there ? For tell me, if thou hadst com manded one of thy sous to learn some art, and then he had continually stayed at home, or even passed his time some where else, would not the teacher reject him ? Would he not say to thee, " Thou hast made an agreement with me, and appointed a lime; if now thy son will not spend this time with me but in other places, how shall I produce him to thee as a scholar'.*"' Thus also we must speak. Por'al-'an God will say also to us, " I gave you time to learn this art of piety, wherefore have ye foolishly and uselessly wasted that time ? Why did ye neither go constantly to the teacher, nor give heed to his words ?" For to shew that piety is an art, hear what the Prophet saith, Come, ye children, hearken Ps. 34, unto me ; I will teach you the fear of the Lord. And again. Blessed is the man whom Thou insfructest. Lord, and ieachest Ps. 94, 12 him out of Thy Law. When therefore thou hast spent this time in vain, what excuse wilt thou have ? " And why,'' saith some one, " did He deal out lo us but littie time ?" 0 senselessness and ingratitude ! That for which thou wert most bounden to give thanks to Him, for that He hath cut short thy labours and abridged thy toils, and made the rest long and everlasting, for this dost thou find fault, and art discontented ? But I know not how we have brought our discourse to this point, and have made it so long; we must therefore shorten it now. For this too is a part of our wretchedness, that here if the discourse be long, we all become careless, while there* V" ^;^° ¦= the the- ' al. ' that thou wilt rather have than any other thing.' ^^''^• required of thee the husbandry of time 2 l2 608 Virtue rewarded here and hereafter. Homil. they begin at noon, and retire by torch and lamp light. ^^^ • However, that we be not always chiding, we now entreat " al. 'or and beseech you, grant this favour to us and" to yourselves; both^to and getting free from all other matters, to these let us us and' ,,j^,gt ourselves. So shall we gain from you joy and gladness, I and honour on your account, and a recompense for these labours; while ye will reap all the reward, because havings been aforetime so madly riveted to the stage, ye tore your selves away, through fear of God, and by our exhortations, from that malady, and brake your bonds, and hastened unto God. Nor is it there alone that ye shall receive your reward, but here also ye shall enjoy pure pleasure. Such a thing is virtue ; besides giving us crowns in heaven, even here it maketh life pleasant lo us. Let us then be persuaded by what has been said, that we may obtain the blessings both here and hereafter, through the grace and lovingkindness of our Lord Jesus Christ, by Whom and with Whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Ameij. HOMILY LIX. John ix. 34 — 36. And they cast him out. And Jesus heard that they had cast him out ; and when He had found hitn. He said unto him. Dost thou believe on the Son of God ? He answered and said. Who is He, Lord, that I might believe on Him? And the rest. They who for the sake of the truth and the confession of ' i lit. 'to' Christ suffer any thing terrible and are insulted, these are especially honoured. For as he who loseth his possessions for His sake, the same it is who most findeth them ; as he who hateth his own life, the same it is who most loveth it ; so too he who is insulted, is the same who is most honoured. As fell out in the case of the blind man. The .lews cast him out from the Temple, and the Lord of the Temple found him ; he was separated from that pestilent company, and met with the Fountain of salvation ; he was dishonoured by those who dishonoured Christ, and was honoured by the Lord of Angels. Such are the prizes of truth. And so we, if we leave our possessions in this world, find confidence in the next; if here we give to the afflicted, we shall have rest in heaven; if we be insulted for the sake of God, we are honoured both here and there. When they had cast him out from the Temple, Jesus found him. The Evangelist shews, that He came for the purpose of meeting him. And observe how He recom- penseth him, by that which is the chiefest of blessings. 610 The blind led to confess Christ. HoMii.For He made Himself known to him who before knew Him T TV '- not, and enrolled him into the company of His own disciples. Observe also how the Evangelist describes the exact circum stances ; for when Christ had said. Dost thou believe on the Son of God ?¦ the man replied, Lord, who is He ? For as yet he knew Him not, although he had been healed ; because he was blind before he came to his Benefactor, and after the cure, he was being worried by those dogs. There fore, like some judge at the games. He receiveth the champion who had toiled much, and gained the crown. And what saith He ? Dost thou believe on the Son of God ? What is this, after so much arguing against the Jews, after so many words. He asketh him. Dost thou believe? He spake it not from ignorance, but desiring to make Himself known, and shewing that He greatly valued the man's faith. " This great multitude," He sailh, " hath insulted Me, but of them I make no account; for one thing I care, that thou shouldest believe. For better is one who doeth the will of God, than ten thousand transgressors." Dost thou believe on the Son of God? As having both been present, and as approving what had been said by him. He asketh this question ; and > i.e. be- first". He brought him to a state of longing for Himself. vealing For He said not directly, " Believe," but in the way of an Himself gjjqyiiy^ What then said the man? Lord, who is He, that I might believe on Him? The expression is that of a longing and enquiring soul. He knoweth not Him in Whose defence he had spoken so much, that thou mayest learn his love of truth. For he had not yet seen Him. Ver. 37. Jesus saith unto him. Thou hast both seen Him, and it is He ihat talketh with thee. ^ ixiffois, He said not, " I am He," but as yet in an intermediate*" and ^^' '*'"'''* reserved manner, Thou hast both seen Him. This was still uncertain ; therefore He addeth more clearly, It is He thai talketh with thee. Ver. 38. He saith. Lord, I believe ; and he worshipped ¦> not in Him (straightway'). ¦ ¦ He said not, " I am He that healed thee, that bade thee. Go, wash in Siloam;" but keeping silence on all these points. He saith. Dost thou believe on the Son of God? and then the man, shewing his great earnestness, straightway Spiritual blindness of the Jews. 5 1 ! worshipped; which few of those who were healed had done; John as, for instance, the lepers, and some others; by this ncX-jg^^^ declaring His divine power. For that no one might think that what had been said by him was a mere expression, he added also the deed. When he had worshipped, Christ said, Ver. 39. For judgment I am come into the world, that they which see not might see, and that ihey which see might be made blind. So also saith Paul ; What shall we say then ? That the Eom- 9, Gentiles which followed not after righteousness have attained to righteousness, even the righteousness which is of the faith of Jesus; but Israel, which followed after ihe law of righteous ness, hath not attained to the law of righteousness. By saying. For judgment I am come into ihis world. He both made the man stronger respecting the failh, and aroused those who followed Him ; for the Pharisees were following Him. And the. For judgment. He spake with reference to a greater punishment ; shewing that they vvho had given sentence against Him, had received sentence against themselves ; that Ihey who had condemned Him as a sinner, were themselves the persons condemned. In this passage He speaketh of two recoveries of sight, and two blindnesses ; one sensible, the other spiritual. Ver. 40. Some of them that followed Him, say unto Him'; Are we also blind? As in another place they said. We were never servants to any man; and, We be not born of fornication ; so now they o. 8, 33. gape on material things alone, and are ashamed of this kind of blindness. Then to shew that it was better for them to be blind than seeing, He saith, Ver. 41. If ye were blind, ye should have no sin. Since they deemed the calamity a matter to be ashamed of. He turneth this back upon their own head, telling them, that " this very thing would have rendered your punishment more tolerable;" cutting away on every side their human thoughts, and leading them to a notion high and marvellous. But now ye say. We see. As He saith in that other place, Of Whom ye said that He c 8, 54. » And some of the Pharisees which were with Him heard these words, and said unto Him. N. T. 512 Marks of the robber. HoMiL. was your God; so too here, Now ye say that ye see ", but ye ^see not. He sheweth that what they deemed a great matter for praise, brought punishment upon them. He also com forted him who was blind from his birth, concerning his former maimed slate, and then speaketh concerning their blindness. For He directeth His whole speech to this end, that they may not say, " We did not refuse to come to thee owing to our blindness, but we turn away and avoid thee as a deceiver." [2.] And not without a cause hath the Evangelist men tioned, that they of the Pharisees who were with Him heard these things, and said. Are we blind also? but to remind thee that these were the men who first withdrew from and then stoned Flim, for they were persons who followed Him superficially, and who easily changed to the contrary opinion. How then doth He prove that He is not a deceiver, but a Shepherd ? By laying down the distinguishing marks both of the shepherd, and of him who is a deceiver and a spoiler, and from these affording them opportunity of searching into the truth of the matter. And first He sheweth who is a deceiver and a spoiler, calling him so from the Scriptures, and saying, Chap. x. ver. 1. Verily, verily, I say unto you, he that entereth not by ihe door into ihe sheepfold, but climbeth up some oilier way, the same is a thief and a robber. Observe the marks of a robber ; first, that he doth not enter openly ; secondly, not according to the Scriptures, for this is the, not by the door. Here also He referreth to those who had been before, and to those who should be after Him, Antichrist and the false Chrisls, Judas and Theudas, and what ever others there have been of the same kind. And with good cause He calleth the Scriptures " a door," for they bring us to God, and open lo us the knowledge of God, they make the sheep, they guard them, and suffer not the wolves to come in after them. For Scripture, like some sure door, barrelh the passage against the heretics, placing us in a slate of safety as to all that we desire, and not allowing us to wander; and if we undo it not, we shall not easily be conquered by our foes. By it we can know all, both those '' ye say. We see, therefore your sin remaineth. N. T. Marks of the shepherd. 513 who are, and those who are not, shepherds. But what is John into the fold? It refers to the sheep, and the care of them. 2—4. For he that useth not the Scriptures, but climbeth up some other way, that is, who cutteth out for himself another and an unusual" way, the same is a thief. Seest thou from this "or, 'un- too that Christ agreeth with the Father, in that He bringeth forward the Scriptures ? On which account also He said to the Jews, Search the Scriptures ; and brought forward c. 5. 39. Moses, and called him and all the Prophets witnesses, for "all," saith He^, "who hear the Prophets shall come to ^ or, 'It Me;" and. Had ye believed Biases, ye would have believed^^^ ' Me. But here He hath put the same thing metaphorically. And by saying, climbeth. up some other way. He alluded lo the Scribes, because they taught for commandments the doc- Mat.l5, trines of men, and transgressed the Law ; with which He reproached them, and said. None of you doeth the Law. Well c 7, 19. did He say, climbeth up, not " entereth in," since lo climb is the act of a thief intending lo overleap a wall, and who doeth all with danger. Hast thou seen how He halh sketched the robber ? now observe the character of the shepherd. What then is it ? Ver. 2 — 4. He that entereth in by the door, the same is the shepherd of ihe sheep; to him the doorkeeper openeth, and the sheep hear his voice, and he calleth his own by name''. '««<^ And when he hath brought thetn out, he goeth before them, uiem He hath set down the marks of the shepherd, and of the ??*'' evil doer; let us now see how He hath fitted to them what followeth. To him. He saith, the doorkeeper openeth; He continueth in the metaphor to make the discourse more emphatic. But if thou shouldest be minded to examine the parable word by word, there is nothing to hinder thee from supposing Moses to be the doorkeeper, for lo him were entrusted the oracles of God. Whose voice ihe sheep hear, and he calleth his own by name. Because they every where said that He was a deceiver, and confirmed this by their own unbelief, saying. Which* of the rulers hath believed on* Hath him? He sheweth that they ought not on account of thcNfT. unbelief of those persons to call Him a spoiler and deceiver, «• 7, 48. but that they, because they gave no heed to Him, were con sequently even excluded from the rank of sheep. For if a 514 Various titles assumed by Christ. HoMiL. shepherd's part is to enter through the usual door, and if -H^He entered through this, all they who followed Him might be sheep, but they who rent themselves away, hurt not the reputation of the Shepherd, but cast themselves out from the kindred of the sheep. And if farther on He saith that He is the door, we must not again be disturbed, for He also calleth Himself " Shepherd," and " Sheep," and in different ways proclaimeth His dispensations. Thus, when He bringeth us to the Father, He calleth Himself " a Door," when He taketh care of us, " a Shepherd ;" and it is that thou mayest not suppose, that to bring us to the Father is His only office, that He calleth Himself a Shepherd. And the sheep hear his voice, and he calleth his own sheep, and leadeth them out, and goeth before ihem. Shepherds indeed do the contrary, for they follow after them ; but He, to shew that He will lead all men to the truth, doeth differently ; as also when He sent the sheep. He sent them, not out of the way of Mat.io, wolves, but in ihe midst of wolves. For far more wonderful r„ -1 is this manner of keeping sheep than ours. He seemeth to me also to allude to the blind man, for him too, having " called," He " led out" from the midst of the Jews, and the man heard " His voice," and " knew" it. 'ver. 4. Ver. 5. And' a stranger will they not follow, for they know knowMs''^'^t at I am in the Father, and the Father in Me^. know " ^'^^ ^ ^™ nothing other than what the Father is, yet still and be- Son; He nothing other than what I am, yet still Father, that the And if any man know Me, he knoweth the Father, and if Father he knoweth the Father ^ he hath learnt also the Son." Now tS tfl JjJ.G and tin were the power inferior, then also what relateth to the know- ^'^' ledge would be false, for it is not possible to become ac- = Ben. quainted with one substance or power by means of another, '"if He Ver. 39 — 41. Therefore ihey sought again to take Him, 'h'° K^* 6m< He escaped out of their hands, and went away again ther.' beyond Jordan, into the place where John at first baptized^. ^there '^'"'^ many resorted unto Him, and said, Johti did no miracle. He but all things that John spake of this Man were true. N^T.' When He hath uttered any thing great and sublime, He quickly retireth, giving way to their anger, so that the passion may abate and cease through His absence. And thus He acted at that time. But wherefore doth the Evangelist mention the place ? That thou mayest learn that He went there to remind them of the things there done and said by John, and of his testimony ; at least when they came there, they straightway remembered John. Wherefore also they said, John indeed did no miracle, since how did it follow that they should add this, unless the place had brought the Advantage of retirement. 589 Baptist to their memory, and they had come to remember his John testimony. And observe how they form incontrovertible ¦ : ^^' syllogisms. John indeed did no miracle, "but this man doth," saith some one; "hence therefore his superiority is shewn. If therefore men" believed him who did no miracles, much"al.'we' more must they believe this man." Then, since it was John who bore the witness, lest his having done no miracle might seem to prove him unworthy of being a witnessS they added, "al.' the "Yet if he did no miracle, still he spake all things truly mony concerning this man ;" no longer proving Christ to be trust- ""wor- worthy by means of John, but John to be so by what Christ had done. Ver. 42. Many therefore believed on Him^. "onHim There were many things that attracted them. They n. x\ remembered the words which John had spoken, calling Christ "mightier than himself," and "light," and "life," and "truth," and all the rest. They remembered the Voice which came down from heaven, and the Spirit Which appeared in the shape of a dove, and pointed Him out to all ; aud with this they recollected the demonstration afforded by the miracles, looking to which they were for the future established. "For," saith some one, "if it was right that we should beheve John, much more ought we to believe this man ; if him without miracles, much more this man, who besides the testimony of John, hath also the proof* from miracles."* al. Seest thou how much the abiding in this place, and thetheproof being freed from the presence of evil men, profited them?°^J.'^ wherefore Jesus continually leadeth and draweth them away mony from the company of those persons; as also He seemeth to ' have done under the old Covenant, forming and ordering the Jews in all points, in the desert, at a distance from the Egyptians. And this He now adviseth us also to do, bidding us avoid public places, and tumults, and disturbances, and pray peacefully in the chamber. For the vessel which is free ftom confusion, sails with a fair wind, and the soul which is separated from worldly matters rests in harbour. Wherefore women ought to have more true wisdom than men, because they are for the most part riveted to keeping at home. So, for instance, Jacob was a plain* man, because he dwelt at ' ^'^a^"- 2 N 2 540 Women should keep at home ; counsel their husbands. Homil. home, and was free from the bustle of public life; for not ^^^' without a cause hath Scripture put this, when It saith, Gen.25, dwelling in a house. "But," saith some woman, "even in a house there is great confusion." Yes, when thou wilt have it so, and bringest about thyself a crowd of cares. For the man who spends his time in the midst of the market-places and courts of justice is overwhelmed, as if by waves, by external troubles; but the woman who sits in her house as in some school of true wisdom, and collects ber thoughts within herself, will be enabled to apply herself to prayers, and readings, and other heavenly wisdom. And as they who dwell in deserts have none to disturb them, so she being continually vvithin can enjoy a perpetual calm. Nor even if at any time she need to go forth, is there then any cause for confusion. For the necessary occasions for a woman to leave her house are, either for the purpose of coming hither, or when the body need to be cleansed in the bath ; but for the most part she sits al home, and it is possible for her both to be herself truly wise, and receiving her husband when agitated to calm and compose him, to abate the excess and fierceness of his thoughts, and so to send him forth again, having put off all the mischiefs which he collected from the market place, and carrying with him whatever good he learnt at home. For nothing, nothing is more powerful than a pious and sensible woman to bring a man into proper order, and to mould his soul as she will. For he will not endure friends, or teachers, or rulers, as he will his partner advising and counselling him, since the advice carries even some pleasure with it, because she who gives the counsel is greatly loved. I could tell of many hard and disobedient men who have been softened in this way. For she who shares his table, his bed, and his embraces, his words and secrets, his comings in and goings out, and many other things, who is ' al. entirely given up" and joined to him, as it is likely that a body would be joined to a head, if she happen to be discreet and well attuned, will go beyond and excel all others in the management of her husband. [4.] Wherefore I exhort women to make this their em ployment, and to give fitting counsel. For as they have great power for good, so have they also for evil. A woman 'bound' Power of women : how they may best please. 541 destroyed Absalom, a woman destroyed Amnon, a woman John was like to have destroyed Job, a woman rescued Nabtd — '¦ — '- fi-om the slaughter. Women have preserved whole nations; for Deborah and Judith exhibited successes worthy of men; so also do ten thousand other women. Wherefore Paul saith. For what knowest thou, O tvife, whether thou .shalt lCor.7, save thy husband? And in those times we see Persis andnoni. Mary and Priscilla taking part iu the labours " of the J^* Apostles; whom we^ also needs must imitate, and not hy iiiToiv. words only, but also by actions, bring into order him that^'^^g, dwelleth with us. But how shall we instruct him by our hence actions? When he sees that thou art not evilly disposed, s°^ere not fond of expense or ornament, not demanding extravagant '^o'^'"- supplies of money, but content with what thou hast, then 'you.' will he endure thee counselling him. But if thou art wise in word, and in actions doest the contrary, he will condemn thee for very foolish talking. But when together with words thou affordest him also instruction by thy works, then will he admit thee and obey thee the more readily ; as when thou desirest not gold, nor pearls, nor costly clothing, but instead of these, modesty, sobriety, kindness ; when thou exhibitest these virtues on thy part and requirest them on his. For if thou must needs do somewhat to please thy husband, thou shouldest adorn thy soul, not adorn and so spoil thy person. The gold which thou puttest about thee will not make thee so lovely and desirable to him, as modesty and kindness towards himself, and a readiness to die for thy partner; these things most subdue men. Indeed, that splendor of apparel even displeases him, as straitening his means, and causing him much expense and care ; but those things which I have named will rivet a husband to a wife ; for kindness and friendship and love cause no cares, give rise to no expense, but quite the contrary. That outward adornment becomes palling by use, but that of the soul blooms day by day, and kindles a stronger flame. So that if thou woiddest please thy husband, adorn thy soul with modesty, piety, and management of the house. These things both sub due him more, and never cease. Age destroys not this adornment, sickness wastes it not. The adornment of the body length of time is wont to undo, sickness and many other 542 Finery fails to please long . Homil. things to Waste, but what relates to the soul is above all — ^ this. That adornment causes envy, and kindles jealousy, but this is pure from disease, and free from all vainglory. Thus will matters at home be easier, and your income with out trouble, when the gold is not laid on about your body or 'ai.'goes encircling your arms, but passes on" to necessary uses, such "^" as the feeding of servants, the necessary care of children, and other useful purposes. But if this be not the case, if the (wife's) face be covered with ornaments, while the (husband's) heart is pressed by anxiety, what profit, what kind of advantage is there ? The one being grieved allows not the marvellous beauty of the other to be seen. For ye know, ye know that though a man see the most beautiful of all women, he cannot feel pleasure at the sight while his soul is sorrowful, because in order to feel pleasure a man must first rejoice and be glad. And when all his gold is heaped together to adorn a woman's body, while there is distress in his dwelling, her partner can have no pleasure. So that if we desire to be agreeable to our husbands, let us give them pleasure ; and we shall give them pleasure, if we remove our ornaments and fineries. For all these things at the actual time of marriage appear to afford some delight, but this afterwards fades by time. Since if when the heaven is so beautiful, and the sun, to which thou canst not name any body that is equal, so bright, we admire them less from habitually seeing them, how shall we admire a body tricked out with gewgaws ? These things I say, desiring that you should be adorned with that wholesome adornment 1 Tim. which Paul enjoined; Not with gold, or pearls, or costly ' ' ' array; but {teliich becometh women professing godliness) with good works. But dost thou wish to please strangers, and to be praised by them ? Then assuredly this is not the desire of a modest woman. However, if thou wishest it, by doing as I have said, thou wilt have strangers also to love thee much, and to praise thy modesty. For the woman who adorns her person no virtuous and sober person will praise, but the intemperate and lascivious; nay, rather neither will these praise her, but will even speak vilely of her, having their eyes inflamed by the wantonness displayed about her ; but the other all will approve, both the one sort Praise of the modest woman. 543 and the other, because they receive no harm from her, but John • X 42 even instruction in heavenly wisdom. And great shall be her — '- — - praise from men, and great her reward with God. After such adornment then let us strive, that we may live here without fear, and may obtain the blessings which are to come ; which may we all obtain through the grace and lovingkindness of our Lord Jesus Christ, to Whom be glory for ever and ever. Amen. HOMILY LXII, John xi. 1, 2. Now a certain man was sick, named Lazarus, of Bethany, of the town of Mary and her sister Martha, It was that ' [and Mary which anointed ihe Lord with ointment', wiped His feet <¦ i i , ¦ with Iter Many men, when they see any of those who are pleasing to '^r'lg God suffering any thing terrible, as, for instance, having brother fallen into sickness, or poverty, and any other the like, are ,(,a^ offended, not knowing that to those especially dear to God sick.] it belongelh to endure these things ; since Lazarus also was one of the friends of Christ, and was sick. This at least they who sent said, Behold, he whom Thou lovest is sick. But let us consider the passage from the beginning. A certain man. It saith, was sick, Lazarus of Bethany. Not without a cause nor by chance hath the writer mentioned whence Lazarus was, but for a reason which he will after wards tell us. At present let us keep to the passage before us. He also for our advantage informeth us who were Lazarus' sisters ; and, moreover, what Mary had more (than the other), going on to say, // teas that Mary which " al. anointed the Lord with ointment. Here some doubting' a'ques- ^ay, " How did the Lord endure that a woman should do tion.' t^jig ?" In the first place then it is necessary to understand, Mat.26, that this is not the harlot mentioned in Matthew, or the one Luke 7, in Luke, but a different person ; they were harlots full of ^^- many vices, but she was both grave and earnest; for she shewed her earnestness about the entertainment of Christ. The Evangelist also means lo shew, that the sisters too loved Him, Why the sisters of Lazarus sent to Christ. 5.15 yet He allowed Lazarus to die. But why did they not, John like the centurion and the nobleman, leave their sick brother, 3_5_ and come to Christ, instead of sending? They were very confident in Christ, and had towards Him a strong familiar feeling. Besides, they were weak women, and oppressed with grief; for that they acted not in this way as thinking slightly of Him, they afterwards shewed. It is then clear, that this Mary was not the harlot. " But wherefore," saith some one, "did Christ admit that harlot?" That He might put away her iniquity; that He might shew His lovingkindness; that thou mightest learn that there is no malady which prevaileth over His goodness. Look not therefore at this only, that He received her, but consider the other point also, how He changed her. But, (to return,) why doth the Evangelist relate this history to us ? Or rather, what doth he desire to shew us by saying", Ver. 5." Jesus loved Martha, and her sister, and Lazarus. ' Trans- That we should never be discontented or vexed if any^°^^ ' sickness happen to good men, and such as are dear to God. Ver. 3.^ Behold, he whom thou lovest is sick. "There- They desired to draw on Christ lo pity, for they still gave'^^^^^^'* heed to Him as to a man. This is plain from what they say,*™' If thou hadst been here, he' had not died, and from their jji»j, saying, not, "Behold, Lazarus is sick," but. Behold, he whom ^^^'^^j, thou lovest is sick. What then said Christ? ^our Ver. 4. Tliis sickness is tiot unto death, but for the glory j^.t. of God, ihat ihe Son of God might be glorified thereby. Observe how He again asserleth that His glory and the Father's is One; for after saying of God, He halh added, that the Son of God might be glorified. This sickness is not unto death. Since He intended to tarry two days where He was, He for the present sendeth away the messengers with this answer. Wherefore we must admire Lazarus' sisters, that after hearing that the sickness was not unto death, and yet seeing him dead, they were not offended, although the event had been directly contrary. But even so they came to Film*, and did not think that He * al. to had spoken falsely. Lo^d. The expression that in this passage denotes not cause, but consequence ; the sickness happened from other causes, but He used it for the glory of God. 546 Christ delayeth, and encourageth the disciples. Homil. Ver. 6. And having said this, He tarried two days". '- Wherefore tarried He? That Lazarus might breathe his last, and be buried; that none might be able to assert that He restored him when not yet dead, saying that it was a ' Kara- lethargy, a fainting, a fit", but not death. On this account yayri jj^ tarried so long, that corruption began, and they said, He now stinketh. Ver. 7. Then saith He to His disciples, Let us go into [^again]Judea^- N T Why, when He never in other places told them beforehand where He was going, doth He tell them here? They had been greatly terrified, and since they were in this way dis posed, He forewarneth them, that the suddenness might not trouble them. What then say the disciples ? Ver. 8. The Jews of late sought to stone Thee, and goest Thou thither again ? They therefore had feared for Him also, but for the more part rather for themselves; for they were not yet perfect. So T. 16. Thomas, shaking with fear, said, Let us go, ihat we also may die with Him, because Thomas was weaker and more un- 'al. believing^ than the rest. But see how Jesus encourageth coward- them by what He saith. ly' Ver. 9. Are there not twelve hours of the day'' ? *al.'and He either saith this*, that " he who is conscious to himself said de- °^ ^^ ®^^^' ®^^^^ Suffer nothing dreadful ; only he that doeth siring ^ evil shall suffer, so that we need not fear, because we have done nothing worthy of death;" or else that, "he who seeth ' al. the light of this world is* in safety ; and if he that seeth j,g; the light of this world is in safety, much more he that is with Me, if he separate not himself from Me." Having encouraged them by these words. He addeth, that the cause of their going thither was pressing, and sheweth them that they were about to go not unto Jerusalem, but unto Bethany. Ver. 11, 12. Our friend Lazarus, He SA\\h, sleepeth, but I go that I may awake him out of sleep. That is, " I go not for the same purpose as before, again to reason and contend with the Jews, but to awaken our friend." ^ V. 6. when He had heard therefore day, he stumbleth not, because he seeth that he was sick, He abode two days the light of this world. But if a man still in the same place where He was. walk in the night, he stumbleth, because N. T. there is no light in him. N. T. *> V. 9, 10. If any man walk in the The disciples imperfect. 547 Ver. 12. Then said His disciples. Lord, if he sleep he shall John do well. j^xi-g_ This they said not without a cause, but desiring to hinder' the going thither. " Sayest Thou," asks one of them, " that he sleepeth ? Then there is no urgent reason for going." Yet on this account He had said. Our friend, to shew that the going there was necessary. When therefore their disposition [2.] was somewhat reluctant, He said, Ver. 14. ¦= He is dead. The former word He spake, desiring to prove that He loved not boasting; but since they understood not, He added, He is dead. Ver. 15. And I am glad for your sakes. Why for your sakes? "Because I have forewarned you of his death, not being there, and because when I shall raise him again, there will be no suspicion of deceit." Seest thou how the disciples were yet imperfect in their disposition, and knew not His power as they ought ? and this was caused by interposing terrors, which troubled and disturbed their souls. When He said. He sleepeth. He added, / go to awake him ; but when He said. He is dead, He added not, " I go to raise him;" for He would notforetel in words what He was about to establish certainly by works, every where teaching us not to be vainglorious, and that we must not make promises without a cause. And if He did thus in the case of the centurion when summoned, (for He said, / will come awe? Matt. 8, heal him,) it was to shew the faith of the centurion that He said this. If any one ask, " How did the disciples imagine sleep ? How did they not understand that death was meant from His saying, 1 go to awake him ? for it was folly if they expected that He would go fifteen stadia to awake him;" we would reply, that they deemed this to be a dark saying, such as He often spake to them. Now they all feared the attacks of the Jews, but Thomas above the rest ; wherefore also he said, Ver. 16. Let us go, that we also may die with Him. ¦= V. 13— 15. Howbeit, Jesus spake Lazarus is dead. And I am glad for of his death, but they thought that He your sakes that I was not there, to the had spoken of taking of rest in sleep, intent ye may believe; nevertheless, let Then said Jesus unto tliem plainly, us go to him. N.T. TDS, 548 Conduct of Thomas before and after the Crucifixion. Homil. Some Say that he desired himself to die ; but it is not so; It^lL the expression is rather one of cowardice. Yet he was not rebuked, for Christ as yet supported his weakness, but ' &\v^- afterwards he became stronger than all, and invincible". For the wonderfid thing is this; that we see one who was so weak before the Crucifixion, become after the Crucifixion, and after having believed in the Resurrection, more zealous than any. So great was the power of Christ. The very man who dared not go in company with Christ to Bethany, the same •¦' al. while not seeing Christ ran^ well nigh through the inhabited ra^T^ world, and dwelt in the midst of nations that were full of murder, and desirous to kill him. But if Bethany was fifteen furlongs off, which is two miles, how was Lazarus dead four days'^ ? Jesus tarried two days, 3 i. e. on the day before those two one had come with the message', zarus ^" (°° which same day Lazarus died,) then in the course of the was sick fourth day He arrived. He waited to be summoned, and came not uninvited on this account, that no one might suspect what took place ; nor did those women who were beloved by Him come themselves, but others were sent. * nigh Ver. 18. Now Bethany was* about fifteen furlongs off. rusaiem N°* without cause doth he mention this, but desires to N. T. inform us that it was near, and that it was probable on this account that many would be there. He therefore declaring this adds, * [To Ver. 19. Many of the Jews came' to comfort ihem^. ^^^ But how should they comfort women beloved of Christ, Mary] when " they had agreed, that if any should confess Christ, he ^{con- should be put out of the synagogue? It was either because cermng Qf the grievous nature of the calamity, or that they respected brother] them as of superior birth, or else these who came were not the wicked sort, many at least even of them believed. The Evangelist mentions these circumstances, to prove that Lazarus was really dead. But why did not [Martha,] when she went to meet Christ', take her sister with ber? She desired to meet with Him ¦" V. 17. Then when Jesus came, He no variety of sense. found that he had lain in ihe grave four ' v. 20. Tlien Martha, when she days already. heard that Jesus urns coming, went and s Ben. has a different reading, with met Him, btil Mary satin the house. Wisdom of Mary and Martha. 549 apart, and to tell Him what had taken place. But when He John had brought her to good hopes, she went and called Mary, 21^23. who met Him while her grief was yet at its height. Seest thou how fervent her love was? This is the Mary of whom He said, Mary hath chosen ihat good part. " Flow then," Luke saith one, " doth Martha appear more zealous ?" She was ^'^' *^' not more zealous, but it was because the other had not yet been informed", since Martha was the weaker. For even "al. had when she had heard such things from Christ, she yet speaks ^°^^^^' in a grovelling manner. By this time he stinketh, for he hath v. 39. been dead four days. But Mary, though she had heard nothing, uttered nothing of the kind, but at once believing ^,2 al.'but saith « believed, ^^'t"" 5 saying,' Ver. 21. Lord, if Thou hadst been here, my brother had not died. See how great is the heavenly wisdom of the women, although their understanding be weak. For when they saw Christ, they did not break out into mourning and wailing and loud crying, as we do when we see any of those we know coming in upon our grief; but straightway they reverence their Teacher. So then both these sisters believed in Christ, but not in a right way ; for they did not yet certainly know'"al. either that He was God, or that He did these things by His^now^ own power and authority; on both which points He taught ^oty^* them. For they shewed their ignorance of the former, by saying. If thou hadst been here, our brother had tiot died; and of the latter, by saying "", Ver. 22. Whatsoever ' thou wilt ask of God, He willgive ii thee. As though they spoke of some virtuous and approved mortal. But see what Christ saith ; Ver. 23. Thy brother shall rise again. He thus far refuteth the former saying, Whatsoever thou wilt ask ; for He said not, " I ask," but what ? Thy brother shall rise again. To have said, " Woman, thou still lookest below, I need not the help of another, but do all of Myself," would have been grievous, and a stumblingblock in her way, B The words are used by Martha also ; &c. and from their adding, Whatsoever, but she afterwards implies want of faith. &c. I" al. and that they knew not, is ' But I know that even now, what- manifest from their saying. If Thou soever S^c. N.T. 550 Martha led to belief in the Resurrection. Homil. but to say, He shall rise again, was the act of one who J^^ chose a middle mode of speech". And by means of that ' fitly' which follows. He alluded to the points I have mentioned ; thfLy-f°'' ^^^" Martha saith, ing of Ver. 24. / know that he shall rise again^ in the last day, Chirac-" to prove more clearly His authority. He replieth, ter.' Yex. 25. T am the Resurrection and the Life. Besur- Shewing that He needed no other to help Him, if so be section] jjjj^j. jjg Himself is the Life; since if He needed another', 3 al. how could He be the Resurrection and the Life ? Yet He help^'al. dio>"e' been quickly delivered from the common evils of life ; if old, that he hath departed after taking to satiety that which is held desirable. But thou, neglecting to consider these things, incitest thy handmaidens to act as mourners, as if forsooth thou wert honouring the dead, when it is an act of ex treme dishonour ^ Forhonour to the dead is, not waitings and ^al- lamenlings, but hymns and psalmodies and an excellent life. ai. ^' The good man when he departeth, shall depart with angels, '""*'^,- though no man be near his remains ; but the corrupt, though he have a city to attend his funeral, shall be nothing profited, 2 o 554 How to honour the dead, and avoid despondency. Homtl. Wilt thou honour him who is gone ? Honour him in ^^^^' another way, by alms-deeds, by acts of beneficence and i\ei- public service". What avail the many lamentations ? And I Toup^rafjjg^^,^ jjgard also another grievous thing, that many women attract lovers by their sad cries, acquiring by the fervour of their waitings a reputation for affection to their husbands. ^al. O devilish purpose! O Satanic invention''! How long are thought ^g -^^^ ^^^^ gjjj ashes, how long but blood and flesh? 'al.con-Look we up to heaven, take we thought of spiritual things', spiritaal How shall we be able to rebuke the heathen", how to exhort * lit. them, when we do such things ? How shall we dispute with GrrGfiks them concerning tbe Resurrection.? How about the rest of heavenly wisdom ? How shall we ourselves live without fear? Sal. 'for Knowest thou not that of griefs cometh death? for grief °af."^it darkening" the seeing part of the soul not only hindereth it dark- from perceiving any thing that it ought, but also worketh it great mischief. In one way then we offend God, and ad vantage neither ourselves nor him who is gone ; in the other we please God, and gain honour among men. If we sink not down ourselves. He will soon remove the remains of our despondency ; if we are discontented. He permitteth us to be given up to grief. If we are thankful, we shall not despond. " But how," saith some one, " is it possible not lo be grieved, when one has lost a son or daughter or wife ?" I say not, "not to grieve," but " not to do so immoderately." For if we consider that God hath taken away, and that the husband or son which we had was mortal, we shall soon receive com fort. To be discontented is the act of those who seek for . something higher than their nature. Thou wast bom man, and mortal; why then grievest thou that what is natural f hath come to pass ? Grievest thou that thou art nourished ' al. Iby eating? Seekest thou to live without this'? Act thus also 'iTeat' I™ *^® ^^^^ °^ death, and being mortal seek not as yet for limmortality.' Once for all this thing hath been appointed. Grieve not therefore, nor play the mourner, but submit to laws laid on all alike. Grieve for thy sins; this is good mourning, this is highest wisdom. Let us then mourn for this cause continually, that we may obtain the joy which is there, through the grace and lovingkindness of our Lord Jesus Christ, to Whom be glory for ever and ever. Amen. HOMILY LXIIT. John xi. 30, 31. Now Jesus was not yet come into the town, btit teas in that place where Slariha met Him. The Jews theti which were urith her, and what follows'. A GREiT good is philosophy; the philosophy, I mean, which is with us. For what the heathen have is words and fables only; nor have these fables any thing truly wise" in them;" al. since every thing among those men is done for the sake of real reputation. A gi-eat good then is true wisdom, and even here"^f','^''°5^' returns to us a recompense. For he that despises wealth, eev. from this at once reaps advantage', being delivered from cares i^]^ ^, which are superfluous and unprofitable"; and he that tramples" al. upon glory from this at once receives his reward, being thcigg^g"?'^' slave of none, but free with the real freedom ; and he that desires heavenly things hence receives his recompense, re garding present things as nothing, and being easily superior to every grief. Behold, for example, how this woman by practising true wisdom even here received her reward. For when all were sitting by her as she mourned and lamented, she did not wait that the Master should come to her, nor did she maintain what might have seemed her due, nor was she restrained by her sorrow, (for, in addition to the other wretchedness, mourning women have this malady, that they wish to be made much of on account of their case,) but she was ' 7. 31. The Jews then tohich were tier, saying, She goeth unto the grave to with her, when they saw Mary that she weep there. fose up hastily and went out, followed 2 0 2 556 The meeting of Mary with Christ. Homil. not at all SO affected; as soon as she heard, she quickly ^^"^'came to Him". Jesus was not yet come into ihe town''. He rising"' proceeded somewhat slowly, that He might not seem to fling staight- Himself upon the miracle, but rather to be ' entreated by them. went At least, it is either with an intention of implying this that Him!^' the Evangelist has said the, riseth up quickly, or else he » aU'the sheweth that she ran so as to anticipate Christ's arrival. She 3 ar* came not alone, but drawing after her the Jews that were in \ teing.' jjjg jiouse. Very wisely did her sister call* her secretly, so as ' speak not to disturb those who had come together, and not mention *"¦' the cause either; for assuredly many would have gone back, but now as though she were going to weep, all followed her. = al. By these means again it is proved' that Lazarus was dead. ^perhaps y^^.^ 33. And she fell at His feet''. proved.' She is more ardent than her sister. She regarded not the multitude, nor the suspicion which they had concerning Him, V. 37. for there were many of His enemies, who said. Could not this man, which opened the eyes of the blind, have caused ihat even this man should not have died? but cast out all mortal things in the presence of her Master, and was given up to one thing only, the honour of that Master. And what saith she ? Lord, if Thou hadst been here, my brother had not died. What doth Christ ? He converselh not at all with her for the present, nor saith to her what He said to her sister, (for a great multitude was by, and this was no fit time for such words,) He only acteth measurably and condescendeth; and to prove His human nature, weepeth in silence, and deferreth the miracle for the present. For since that miracle was a great one, and such as He seldom wrought, and since " al. many were to believe ° by means of it, lest to work it without ^gr^/ their presence should prove a stumbling-block lo the mul- about to titude, and so they should gain nothing by its greatness, in much' order that He might not lose the quarry'. He draweth to '7'"' Him many witnesses by His condescension, and sheweth 8ai. proof of 'His human nature. He weepeth, and is troubled; eth^foi- fo'" grief is wont to stir up the feelings. Then rebuking those a time' ^ , ™, . j * ver. 32, 33. Then when Mary Jesus therefore saw her weeping, am was come where Jesus was, and saw the Jews also weeping which came with Him, she fell down at His feet, saying her. He groaned in the spirit, and unto Him. Lord, if Thou hadst been troubled Himself . here my brother had not died. When Christ weepeth : why recorded hy St. John. 557 ieeWngs, (for He groaned' in spirit meaneth, "restrained His John trouble,") He asked, 3S7. Ver. 34. Where have ye laid him ? i 'Eye- So that the question might not be attended with lament- ^P'""^" (TOTO. alion. But why doth He ask ? Because He desired not to cast Himself on (the miracle), but to learn all from them, to do all at their invitation, so as to free the miracle from any suspicion. They say unto Him, Come and see. Ver. 35. Jesus wept. Seest thou that He had not as yet shewn any sign of the raising, and goeth not as if to raise Lazarus, but as if to weep ? For the Jews shew that He seemed to them to be going to bewail, not to raise him ; at least they said, Ver. 36, 37. Behold how he loved him ! And some of them said. Could not this man, which opened the eyes of the blind, have caused that even this man should not have died ? Not even amid calamities did they relax their wickedness. Yet what He was about to do was a thing far more wonderful ; for to drive away death when it hath come and conquered, is far more than to stay it when coming on. They therefore slander Him by those very points through which they ought to have marvelled at His power. They allow for the time that He opened the eyes of the blind, and when they ought to have admired Him on account of that miracle, they, by means of this latter case, cast a slur upon it, as though it had not even taken place. And not from this only are they shewn to be all corrupt, but because when He had not yet come, nor exhibited any action, they prevent Him with their accusations without wailing the end of the matter. Seest thou how corrupt was their judgment ? [2.] He cometh then to the tomb; and again" rebuketh His feelings. Why doth the Evangelist carefully in several places mention that He wept, and that. He groaned^ ? That'Jai. 're- u11K6Q ' thou mayest leam that He had of a truth put on our nature. For when this Evangelist is remarkable for uttering great things concerning Christ more than the others, in matters relating to the body, here he also speaketh much more humbly ' Ver. 38. Jesus therefore, again It was a cave, and a stone lay upon groaning in Himself, cometh to the grave, it. 558 The Jews made witnesses of the miracle. Homil. than they". For instance, concerning His death he hath J:^i^Jsaid nothing of the kind ; the other Evangelists declare that things He was exceeding sorrowful, that He was in an agony ; but humble' John, ou the contrary, saith, that He even cast the officers backwards. So that he hath made up here what is omitted there, by mentioning His grief. When speaking of His death, c. 10,18. Christ saith, I have power to lay down My life, and then ^ i. e. He uttereth no lowly word ; therefore at the Passion they' other attribute to Him much that is human, to shew the reality of Evan- the Dispensation. And Matthew proves this by the Agony, ' Ben. the trouble, the trembling', and the sweat; but John by His °The^ sorrow. For had He not been of our nature, He would not trem- once and again have been mastered by grief. What did ™^' Jesus? He made no defence with regard to their charges; for why should He silence by words those who were soon to be silenced by deeds ? a means less annoying, and more adapted to shame them. Ver. 39. He saith. Take ye away the stone. Why did not He when at a distance summon Lazarus, and place him before their eyes ? Or rather, why did He not cause him to arise while the stone yet lay on the grave ? For He Who was able by His voice to move a corpse, and to shew it again endowed with life, would much more by that same voice have been able to move a stone ; He who empowered by His voice one bound and entangled in the grave-clothes to walk, would much more have been able to move a stone ; why then did He not so ? In order to make them witnesses of the miracle ; that they might not say as they did in the case of the blind man, " It is he," " It is not ' ' e. he." For their hands" and their coming to the tomb testi- whicli . . raised fied that it was indeed he. If they had not come, they might *^ have deemed that they saw a vision, or one man in place of another. But now the coming to the place, the raising the stone, the charge given them to loose the dead man bound in grave-clothes from his bands ; the fact that the friends who bore him from the tomb, knew from the grave- = ai.g.ir- clothes^ that it was he ; that his sisters were not left behind; ments. _ /¦ , ¦ , tt that one of them said. He now stitiketh, for he hath been dead four days; all these things, T say, were suflicient to silence the ill-disposed, as they were made witnesses of the Power of faith with righteousness. 550 miracle. On this account He biddeth them take away the John XT stone from the tomb, to shew that He raiseth the man. Ou 39, 40. this account also He asketh. Where have ye laid him ? that ~ ~ they who said, Come and see, and who conducted Him, might not be able to say that He had raised another person ; that their voice and their hands might bear witness, (their voice by saying. Come and see, their hands by lilting the stone, and loosing the grave-clothes,) as well as their eyes aud ears, (the one by hearing His voice, the other by seeing Lazarus come forth,) and their smell also by perceiving the ill odour, for Martha said, He now stinketh, for he hath been dead four days. Therefore I said with good reason, that the woman did not at all understand Christ's words. Though he were dead, yet shall he live. At least observe, that she speaketh as though the thing were impossible on account of the time which had intervened. For indeed it was a strange thing to raise a corpse which had been dead four days, and was corrupt. To the disciples Jesus said. That the Son of Man may be glorified, referring to Himself; but to the woman. Thou shalt see the glory of God, speaking of the Father. Seest thou that the weakness of the hearers is the cause of the difference of the words ? He therefore remindeth her of what He had spoken unto her, well nigh rebuking her, as being forgetful. Yet He did not wish at present to confound the spectators, wherefore He saith", "al. Ver. 40. Said I not unto thee, that if thou wouldest be- J^^]„> lieve, thou shouldest see the glory of God? A great blessing truly is faith, great, and one which makes great those who hold it rightly with (good) living"- By this ^ Ben. men (are enabled) to do the things of God in His' name, and^*" And well did Christ say". If ye have faith ye shall say ial.who' out in^ astrology and geometry, mathematics and arithmetic, femUiar ^"*^ ^^° ^^^ -been thoroughly instructed in^ every sort of with' learning, and' were as much superior to them as true and ^al ' bad got to- ''^^1 philosophers are superior to those who are by nature gether' foolish and out of their senses'. For observe, these men ' al. ' these asserted that the soul was immortal, or rather, they did not *^^y merely assert this, but persuaded others of it. The Greeks, on cast as •' . ' /. 1 . i_ 1 dust, the contrary, did not at first know what manner of thing the soul '^^ was, and when they had found out, and had distinguished it from the body, they were again in the same case, the one asserting that it was incorporeal, the other that it was corpo real and was dissolved with the body. Concerning heaven again, the one said that it had life and was a god, but the fishermen both taught and persuaded that it was the work 8 al. and device^ of God. Now that the Greeks should use reason- '.^®', ings is nothing wonderful, but that those who seem lobe vices o o ? believers, that they should be found carnal'', this is what » al. ' so that these appeared hence- "* lit. ' having only the natural life,' forward tobetrulyphilosopherSjbutthose i^ux'"!!!, opposed in G. T. to Ttvfvim- fools by nature and out of their senses.' tik6j. Faith nothing without holiness : sin of adultery. 561 may justly be lamented". And on this account they have John gone astray, some saying that they know God as He knoweth ^^- ^°' Himself, a thing which not even any of those Greeks have theridi- dared to assert; others that God cannot beget without c«l°"s 11 • TT- . . thing' passion, not even allowing Him any superiority over men^;'>al. and ye that work iniquity" ; (for they who take not heed to them- Matt. 7 selves, easily shp away * into wickedness, even though they ^* have a right faith ;) and Paul, when in his letter to the 23. Hebrews he thus speaks and exhorts them; Follow peace i^^^^^ mith all men, and holiness, without which no man shall see turn the Lord. By holiness, meaning chastity, so that it behoved ueb. 12 each to be content with his own wife, and not have to do i*- with* any other woman ; for it is impossible that one not so^al. contented should be saved ; he must assuredly perish though j^^, he have ten thousand right actions, since with fornication it is impossible to enter into the kingdom of heaven. Or rather, this is henceforth' not fornication but adultery; for as a'i-e- woman who is bound to a man, if she come together with^mar- another man, then hath committed adultery, so he that is bound "^,8*-,. , ^al. 'be to a woman, if he have another, hath committed adultery. Such with' an one shall not inherit the kingdom of heaven, but shall fall into the pit. Hear what Christ sailh concerning these", Their^ al. ' for worm shall not die'", and the fire shallnot be quenched. For he g^ith can have no pardon, who after (possessing) a wife, and the com- l^od' fort of a wife, then acts shamelessly towards another woman ; not fyc. since this is henceforth wantonness"'. And if the many Mark 9, abstain even from their wives when il be a season of fast or "ai.'stu prayer, how great a fire doth he heap up for himself who is P"'"?' not even content with his wife, but mingleth with another ; ' al. I never knew you : and again, to you : for, &c. Rejoice not that the devih are subject 562 Fornication worse than idolatry : its punishments. Homil. and if it is not permitted one who has put away and cast ^^^-- out his own wife to mingle with another, (for this is adultery), how great evil doth he commit who, while his wife is in his house, brings in another. Let no one then allow this malady to dwell in his soul; let him tear it np by the root. He doth not so much wrong his wife as himself For so grievous and unpardonable is this offence, that if a woman separate herself from a husband which is an idolater without his consent, God punisheth her ; but if she separate herself from a fornicator, not so. Seest thou how great an evil this is ? ' the If, It saith, any faithful woman have' a husband that believ- Z'hich ^th not, and if he be pleased to dwell with her, let her not hath, leave him. Not so concerning a harlot; but what? If 13. ' atiy man^ put away his uoife, saving for the cause of forni- ^ ^''°'°' cation, he causeth her to commit adultery. For if the ever '' shall coming together maketh one body, he who cometh together 32^'' ' with a harlot must needs become one body with her. How then shall the modest woman, being a member of Christ, receive such an one, or how shall she join to herself the member of a harlot. And observe the excess of the one (fornication) over the other (idolatry). The woman who 1 Cor. 6, dwelleth with an unbeliever is not impure ; {for. It saith, the unbelieving husband is sanctified by the wife ;) not so with the harlot ; but what ? Shall I then make the members of Christ the members of an harlot ? In the one case sancti- fication remains, and is not removed though the unbeliever dwelleth with his wife ; but in the other case it departeth. A ^ ¦"po- dreadful, a dreadfiil thing is fornication, and an agent for " IiTew" everlasting punishment; and even in this world it brings yovaa, vvith it ten thousand woes. The man so guilty is forced to troduc- lead a life of anxiety and toil ; he is nothing better off than ing him- tfiose who are under punishment, creeping" into another man's 5 al. house with fear and much trembling, suspecting all alike* wher7' ^°*^ ®^^^^ ^"*^ ^"^^^^ Wherefore I exhort you to be* freed '' al. from this malady, and if you obey ' not, step not on the sacred diii- threshold^. Sheep that are covered with the scab, and full genco to Qf disease, may not herd with those that are in health ; we ' al. must drive them from the fold until they get rid of the malady. sTi' ' We have been made members of Christ; let us uot, I entreat, 'sanctu- become members of an harlot. This place is not a brothel ary.' ^ Fornicators warned from Church. 563 ' but a church; if then thou hast the members of an harlot, John stand not in the church, lest thou insult the place. If there ^II.^ were no hell, if there were no punishment, yet, after those contracts, those marriage torches, the lawful bed, the procre ation of children, the intercourse, how couldest thou bear to join" tiiyself to another? How is it that thou art not ashamed] ^,1. nor blushest? Knowest thou not that they who after the death of their own wife, introduce another into their house, are » blamed by many ? yet this action hath no penalty attached ' to it: but thou bringest in another while thy wife is yet alive. What luslfulness is this ! Learn what hath been spoken con ceming such men. Their worm. It saith, shall not die, awe? Mark 9, the fire shall not be quenched. Shudder at the threat, dread " the vengeance. The pleasure here is not so great as the ; punishment there, but may it not come to pass that any one i (here) become liable to that punishment, but that exercising holiness they may see Christ, and obtain the promised good 2 things, which may we all enjoy, through the grace and loving kindness of our Lord Jesus Christ, to Whom with the Father i 1 and the Holy Ghost be glory, for ever and ever. Amen. r. HOMILY LXIV. John xi. 41, 42. Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me ; and 1 knew that Thou hearest Me always, but because of the people which stand by, I said it. And what follows. What I have often said, I will now say, that Christ looketh not so much lo His own honour as to our salvation ; not how He may utter some sublime saying, but how something able to draw us to Him. On which account His sublime and mighty sayings are few, and those also hidden, but the humble ' lit. and lowly are many, and abound " through His discourses. over ow y^^. gjjj^g jjy these men were the rather brought over, in these 2 avrh. He continueth ; and He doth not on the one hand utter these' universally, lest the men that should come after should receive damage, nor, on the other hand, doth He entirely withhold 3 outA, those', lest the men of that time should be offended. Since higher they who have passed from lowmindedness unto perfection', sayings ,^jj]^ \^^ g^-^^ from even a single sublime doctrine to discern the whole, but those who were ever lowminded, unless they *rauTa had often heard these lowly sayings", would not have come to = al. Him" at all. In fact, even after so many such sayings they b^e*n'^ do uot remain firm, but even stone and persecute Him, and held' try to kill Him, and call Him blasphemer. And when He Matt. 9, maketh Himself equal wilh God, they say. This man blas- c.'io 20. P^^*"^'^' *""^ when He saith, Thy sins be forgiven thee, they moreover call Him a demoniac. So when He saith that tbe » al. ' have passed to pej fection,' al. ' have passed from lowmindedness.' Condescension of Christ. 565 man who heareth His words is stronger than death, or, / am John in the Father and the Father in Me, they leave Him ; and ^f^Jg again, they are offended when He saith that He came down o. 8. 51. from heaven. If now they could not bear these sayings, o. 6, 33. though seldom uttered, scarcely, had His discourse been always sublime, had it been of this texture, would they have given heed to Him. When therefore He saith. As the o.i4,3\. Father commanded Me, so I speak'; and, I am not come" of\^'>,^'^> Myself, then they believe. That they did believe then, is clear, c. 7. 28. from the Evangelist signifying this besides, and saying, As He ^^^^-^^ spake these words, many believed on Him. If then lowly nothing speaking drew men to' faith, and high speaking scared thema'ai.' away", must it not be a mark of extreme folly not to see at a 'caused' glance how to reckon* the sole reason of those lowly sayings, effo$fi namely, that they were uttered because of the hearers. Since ' ^^- '""'* in another place when He had desired to say some high reckon' thing. He withheld it, adding this reason, and saying, Le.st we^ ' should offend them, cast a hook into the sea. Which also He doth here ; for after saying, / know that Thou hearest Me always. He addeth, but because of ihe multitude which siandeth around I said it, that they might believe. Are these words ours ? Is this a human conjecture ? When then a man will not endure to be persuaded by what is written, that' they were offended at sublime things, how, when he ' or, be- heareth Christ saying that He spake in a lowly manner that" "^^ they might not be offended, how, after that, shall he suspect that the mean sayings belonged to His nature, not to His condescension'? So in another place, when a voice came down from heaven. He said, Tliis voice came noi because o/'c.i2,3o. Me, but for your sakes. He who is exalted may be allowed to speak lowly things of himself, but it is not lawful for the humble to utter concerning himself any thing grand or sublime. For the former ariseth from condescension, and has for its cause the weakness of the hearers ; or rather (it has for its cause) the leading them to' humblemindedness,' »'• 'to and His being clothed in flesh, and the teaching the hearers to say nothing great concerning themselves, and His being ' al. for when we are persuaded from Himself, that "on this account I speak the actions that the men are offended in a lowly way, lest they should be »' high sayings, and when He saith offended," who will yet suspect, > De Bell. Jud. 1. 6. 31." During depart hence." Our Lord's retirement from public view. 577 and naked. It was, moreover, no small thing that even an John enemy should prophesy this. This might draw over others ^^\-^ also. For iu respect of his" will, matters fell out contrariwise, i Caia- since^ when He died, the faithful were on this account P^^' delivered from the punishment to come. What meaneth,' and.' "That He might gather together those near and those afar^' ' off?" He made them one Body. The dweller in Rome deemeth the Indians a member of himself. What is equal to this "gathering together?" And the Head of all is Christ. Ver. 53. From that day forth the Jews' took counsel to ^ they pit Him to death. And, in truth, had sought to do so before ; for the Evangelist saith. Therefore the Jews sought to kill Him; and. Why e.^, is. seek ye to kill Me ? But then they only sought, now they "' ' ratified their determination, and treated the action as their business. Ver. 54. But Jesus walked no more openly in Jewry'. Again He saveth Himself in a human manner, and this Ho doth continually. But I have mentioned the reason for ['^-l which He often departed and withdrew. And al this time He dwelt in Ephratah, near the wilderness, and there He taiTied with His disciples. How ihinkest thou that those disciples were confounded when they beheld Him saving Himself after the manner of a man ? After this no man followed Him. For since the Feast was nigh, all were running to Jerusalem; but they', at a time when all others -i i.e. were rejoicing and holding solemn assembly, hide themselves, '^^^'J'^- andarein danger. Yet still they tarried wilh Him. For they hid themselves in Galilee, at ihe time of the Passover and the Feast of Tabernacles ; and after this again during the Feast, they only of all were with their Master in flight and conceal ment, manifesting their good will to Him. Hence Luke lecordeth that He said, " I abode with you in temptations";" and this He said, shewing that they were strengthened by His influence''- " jioTrrjs. " Ver. 54. Jesus therefm-e walked 55. And the Jews' Passover was nigh no more openly among the Jews ; bat at hand. N. T. ^ent thence unto a country near to the ^ Luke 22, 28. Ye are they wliich wilderness, into a city called Ephraim, have continued with Me in My tempt- iiiihere continued wilh His disciples, ations. 578 Designs of the Jews. Our Lord comes to Bethany. Homil. Ver. 65.' And many went up from the country to purify '- themselves. Ver. 57. And the High Priests and Pharisees had com manded ihat they should lay hands on Him. A marvellous purification, with a murderous will, with homicidal intentions, and blood-stained hands ! Ver. 56. And they said. Think ye that he will not come to the feast ? By means of the Passover they plotted against Him, and made the time of feasting a time of murder, that is, He there would fall into their hands, because the season sum moned Him. What impiety ! When they needed greater carefulness, and to forgive those who had been taken for the worst ofiences, then they attempt to ensnare One Who had done no wrong. Yet by acting thus they had already not only profited nothing, but become ridiculous. For this end coming among them continually He escapeth, and restrain'- •wish' ^* ''^^"" ^^^"^ *^^^ '^^^ counsel" to kill Him, and maketh them to be in perplexity, desiring to prick them by-^the dis play of His power ; that when they took Him, they might know that what had been doue was done, not by their powef, but by His permission. For not even at that time could they take Him, and this though Bethany was near; and when they did lake Him, He cast them backwards. Ch. xii. ver. 1, 2. Then six days before the Passover He came to Bethany, where Lazarus was, and feasted with them; and Martha served, but Lazarus sat at meaf,^. This was a proof of the genuineness of his resurrectioii, that after many days he both lived and ate. And Martha ministered; whence it is clear that the meal was in her house, for they received Jesus as loving and beloved. Some, how ever, say, that it took place in the house of another. Mary ' Ver. 55—57. And many went out they might take Him. N. T. of the country up to Jerusalem before < Ch. xii. ver. 1, 2. Tlien Jesus, six the Passover to purify themselves, daysbefore the Passover, came to Beth- Then sought they for Jesus, and spake any, where Lazarus was which had T^n '^f tf. "l''^'*.f'""^J'' *''' '"'"¦ '^'""^' ""^O'" He raised from the Ltfot'e Z?l f , r'^"* ?\ '^'" *"'^- ^^^'•« ""y '«'"fe Him a supper. Thief PrtlX .^"'^ *f'//"' and Martha se/ved, but Lazarus wm aclm^ndLl I'T''J'''' '""^ g"""^ "ne of them that sat af the table mlh a commandment, that if any man knew Him. NT where He were, he should shew it, that ' ' Mary's devotion. Judas' pretended zeal. 579 did not minister, for she was a disciple. Here again she John acted in the more spiritual manner. For she did not minister ^—d. as being invited, nor did she aff'ord her services to all alike. But she directeth" the honour to Him alone, and J '^^P'- approacheth Him not as a man, but as a God. On this account she poured out the ointment", and wiped (His feel) with the hairs of her head, which was the action of one who did not entertain the same opinion concerning Him as did others; yet Judas rebuked her, under the pretence forsooth of care fulness. What then saith Christ ? " She halh done a good work for My burying"." But why did He not expose the disciple in the case of the woman, nor say to him what the Evangehst hath declared, that on account of his own thieving he rebuked her? In His abundant long-suffering He wished lo bring him to a better mind*. For because He knew that^ ^"rp^- he H as a traitor, He from the beginning often rebuked him, '^^"'' saying, " Not all believe," and. One of you is a devil. Hec. 6, 64. shewed them that He knew him to be a traitor, yet He did not openly rebuke him, but bare with him, desiring to recal Mat.26, him. How then sailh another Evangelist, that all the''"' disciples used these words ? All used them, and so did he, but the others not wilh like purpose. And if any one ask why He put the bag of the poor in the hands of a thief, and ! made him steward who was a lover of money, we would I reply, that God knoweth the secret reason ; but that, if we may say something by conjecture, it was that He might cut off from him all excuse. For he could not say that he did this thing' from love of money, (for he had in the bag' i.e. : sufficient to allay his desire,) but from excessive wickedness j^^ J" which Christ wished to restrain, using much condescension towards him. Wherefore He did not even rebuke him as L stealing, although aware of it, stopping the way to his wicked ' desire, and taking from him all excuse. Let her alone. He saith, /or against the day of My burying hath she done** kept, iv. 3 — 6. Then took Mary a pound pence, and given to the poor f This he "fointmentof spikenard, very precious, said, not that He cared for the poor, l^iamintedthe feet of Jesus, and wiped but because he was a thief, and had the L Bis feel with her liair : and the whole bag, and bare what was put therein. I kme was filled with the odour of the ¦= These words are from St. Matthew [; mtrmnt. Then saith one of His dis- or St. Mark. In St. John we read, v. 7. ' Cfles, Judas Iscariot, Simon's son, Then said Jesus, Let her alone, against wfe/i should betray Him, Why was not the day of My burying hath she kept ™« ointment sold for three hundred this. 580 Accursed effects of the love of money. Homil. this. Again, He maketh mention of the traitor in speaking ^^^' of His burial. But him the reproof reacheth not, nor doth 'al. 'nor the expression soften' him, though suflicient to inspire him ^pres! ^"th pity: as if He had said, "I am burthensome aud sion troublesome, but wait a littie while, and I shall depart." This cliBck' too He intended in saying, Ver. 8. But Me ye have not always'^. 'bent' ^^^ none of these things turned back^tbat savage madman; yet in truth Jesus said and did far more than this. He washed his feet that night, made him a sharer in the table and the salt, a thing which is wont to restrain even the souls of robbers, and spake other words, enough to melt a stone, and this, not long before, but on the very day, in order that not even time might cause it to be forgotten. But he stood out against all. [3.] For a dreadful, a dreadful thing is the love of money, it disables both eyes and ears, and makes men worse to deal with than a wild beast, allowing a man to consider neither conscience, nor friendship, nor fellowship, nor the salvation of his own soul, but having withdrawn them at once 3 Tupw-fvom all these things, like some harsh mistress', it makes those captured by it its slaves. And the dreadful part of so bitter a slavery is, that it persuades them even to be grateful for it; and the more they become enslaved, the more doth their pleasure increase; and in this way especially the malady becomes incurable, in this way the monster becomes hard to conquer. This made Gehazi a leper instead of a disciple ^ Tohs and a prophet; this destroyed Ananias and her with him*; this made Judas a traitor; this corrupted the rulers of the Jews, who received gifts, and became the partners of thieves. This hath brought in ten thousand wars, filling the ways with blood, the cities with waitings and lamentations. This hath made meals to become impure, and tables accursed, and hath filled food with transgression ; therefore hath Paul Col. 3,5. called it idolatry, and not even so halh he deterred mcu from it. And why calleth he it "idolatry?" Many possess wealth, and dare not use it, but conseciate it, handing il down untouched, not daring to touch it, as though it were some dedicated thing. And if at any time they are forced '' For the poor always ye liave with you, but Me SfC. N. T. Covetousness shewn to be Idolatry, 681 to do so, they feel as though they had done something un- John lawful. Besides, as the Greek carefully tends his graven ;_ ' image", so thou entrustest thy gold to doors and bars; pro- 1 ai. as viding a chest instead of a shrine, and laying it up in silver """® ""^ vessels. But thou dost not bow down lo it as he lo the image of image ? Yet thou shewest all kind of attention to it. thouVc" Again, he would rather give up his eyes or his life than his graven image. So also would those who love gold. " But," saith one, " I worship not the gold." Neither doth he, he saith, worship the image, but the devil that dwelleth in it ; and in like manner thou, though thou worship not the gold, yet thou worshippest that devil who springeth on thy soul, from the sight of the gold and thy lust for it. For more grievous than an evil spirit is the lust of money-loving, and many obey il more than others do idols. For these last in many things disobey, but in this case they yield every thing, and whatever il telleth them to do, they obey. What saith it ? " Be at war with all," it saith, " at enmity wilh all, know not nature, despise God, sacrifice to me thyself," and in all they obey. To the graven images they sacrifice oxen and sheep, but avarice saith. Sacrifice to me thine own soul, and the man obey eth. Seest thou what kind of altars it halh, what kind of sacrifices it receiveth? The covetous shall not inherit the Kingdom of God, but notiCor.6, even so do they fear. Yet this desire is^ weaker than all the^."' . •' _ ^i.e. in others, it is not inborn, nor natural, (for then it would have itself been placed in us at the beginning ;) but there was no gold at the beginning, and no man- desired gold. But if you will, I will tell you whence the mischief entered. By each man's envying the one before him, men have increased the disease, and he who has gotten in advance provokes him who had no desire. For when men see splendid houses, and extensive lands, and troops of slaves, and silver vessels, and great heaps of apparel, they use every means to outdo them ; so that the first set of men are causes of the second, and these of those who come after. Now if they would be sober-minded, they would not be teachers (of evil) to others ; yet neither have these any excuse. For others there are also who despise riches. " And who," saith one, " despises them ?" For the terrible thing is, that, because wickedness is so general, this 582 Exhortation to justice and charity at least. Homil. seems to have become impos.sible, and it is not even believed '- that one can act aright. Shall I then mention many both in cities and in the mountains ? And what would it avail ? Ye will not from their example become better. Besides, our discourse hath not now this purpose, that you should empt yourselves of your substance; I would that ye could do so; however, since the burden is too heavy for you, I constrain you not; only I advise you that you desire not what belongs to others, that you imparl somewhat of your own. Many such we shall find, contented with what belongs to them, taking care of their own, and living on honest labour. Why do we not rival and imitate these ? Let us think of those who have gone before us. Do not their possessions stand, preserving nothing but their name; such an one's bath, such an one's suburban seat and lodging ? Do we not, when we behold them, straightway groan, when we consider what toil he endured, what rapine committed? and now he is no where seen, but others luxuriate in his possessions, men whom he never expected would do so, perhaps even his enemies, while he is suflering exlremest punishment. These things await us also ; for we shall certainly die, and shall certainly have to submit to the same end. How much wrath, tell me, how much expense, how many enmities these men incurred ; and what the gain ? Deathless punishment, and the having no consolation; and the being not only while alive, but when gone, accused by all. What? when we see the images of the many laid up in their houses, shall we not weep the more? Ps. 39, Of a truth well said the Prophet, Verily, every man LX >¦ . disquieteth himself in vain ; for anxiety about such things is indeed disquiet, disquiet and superfluous trouble. But it is not so in the everlasting mansions, not so in those tabernacles. Here one hath laboured, and another enjoys; but there each shall possess his own labours, and shall receive a manifold reward. Let us press forward to get that possession, there let us prepare for ourselves houses, that we may rest in Christ Jesus our Lord, with Whom to the Father and the Holy Ghost be glory, for ever and ever. Amen. HOMILY LXVI. John xii. 8. Much people of the Jews therefore knew that He was there, and they came, not for Jesus' sake only, but tliat they might see Lazarus also, whom He had raised from the dead. As wealth is wont to hurl into destruction" those who are" ^KTpa- not heedful, so also is power ; the first leads into covetous- ^^^ ness, the second into pride. See, for instance, how the subject multitude of the Jews is sound, and their rulers corrupt ; for that the first of these believed Christ, the Evangelists continually assert, saying, that many of the mul- «¦ 7, 31. titude believed on Him; but they who were of the rulers, ' ' believed not. And they themselves say, not the multitude", f or, 'is Hath any of the rulers believed on Him ? But what saith the muU one? The multitude who know not God^ are accursed; the *'*"i'^^"l . c. 7, 49. believers they called accursed, and themselves the slayers, '^Ae wise. In this place also, having beheld the miracle, thoj^^'ip^ many believed ; but the rulers were not contented wilh their own evil deeds*, they also attempted to kill Lazarus'. ¦'oiK€rois Suppose they did attempt to slay Christ because He broke j'"^''J^' the Sabbath, because He made Himself equal to the Father, matters and because of the Romans whom ye allege, yet what charge them-"^ had they against Lazarus, that they sought to kill him ? Is selves. the having received a benefit a crime ? Seest thou how murderous is their will ? Yet He had worked many miracles ; but none exasperated them so much as this one, not the paralytic, not the bhnd. For this was more wonderful in its nature, and was wrought after many * Ver. 10, 11. But the Chief Priests him many of the Jews went away, and consulted that they might put Lazarus believed on Jesus. also to death, because that by reason of 584 The Jews' design against Lazarus. Homil. others, and it was a strange thing to see one, who had ^^^^' been dead four days, walking and speaking. An ho nourable action, in truth, for the feast, to mix up the solemn "i.e.that assembly with murders. Besides, in the one case' they b[ind^ thought to charge Him concerning the Sabbath, and so tnan- to draw away the multitudes ; but here, since they had no fault to find with Him, they make the attempt on the man who had been healed. For here they could not even say that He was opposed lo tiie Father, since the prayer stopped their mouths. Since then the charge which they continually brought against Him was removed, and the miracle was evident, tiiey hasten lo murder. So that they would have done the same in tbe case of the blind man, had it not been in their power to find fault respecting the Sabbath. Besides, that man was of no note, and they cast him out of the temple ; but Lazarus was a person of distinction, as is clear, since many came to comfort his sisters ; and the miracle was done in the sight of all, and most marvellously. On which account all ran to see. This then stung them, that while the feast was going on, all should leave it and go to Bethany. They set their hand therefore to kill him, and thought they ' Ben. were not'' daring any thing, so murderous were they. On this jij'nj^g°]j account the'' Law at its commencement opens with this, as think Thou shall not kill; and the Prophet brings this charge .^fere' against them, Their hands are full of blood. 3i. e.the g^^ how, after not walking openly in Jewry, and retiring Table, into the wilderness, doth He again enter openly'? Having ^3 ^''' quenched their anger by retiring, He cometh to them when Is.1,15. they were stilled. Moreover, the multitude which went before and which followed after was sufficient to cast them into an agony ; for no sign so much attracted the people as that of Mat. 21, Lazarus. And another Evangelist saith, that they strewed * in the their garments under His feet^, and th&t the whole city was ^y^ moved; with so great honour did He enter. And this He Mat.2i, did, figuring one prophecy and fulfilling another; and the 10. " Ver. 12 — 15. On the next day , much that cometh in the name of the Lord. people that had come to the feast, when And Jesus, when He had found a young they heard that Jesus was coming to ass, sat thereon, as it is written. Fear Jerusalem, took branches of palm trees, not, daughter of Sion ; behold, thy King and went forth to meet Him, and cried, cometh, sitting on an ass's coll. Hosanna, Blessed is the King of Israel The riding on an ass into Jerusalem. 585 same act was the beginning of the one and the end of the John other. For the, Bejoice,for thy King cometh milo thee meek, ]?^Jg belonged to Him as fulfilling a prophecy, but the silting Zech. 9, upon an ass was the act of one prefiguring a future event, ^" that He was about to have the impure race of the Gentiles subject to Him. But how say the others, that He sent disciples, and said, Loose the ass and the colt, while John saith nothing of lheMat.2i, kind, but that having found a young ass. He sat upon it?'^' Because it is likely that both circumstances look place, and that He after the ass was loosed, while the disciples were bringing it, found (the colt), and sat upon it. And they took the small branches of palm trees and olives, and strewed their garments in the way, shewing that they now had a higher opinion concerning Him than of a Prophet, and said, Ver. 13. Hosannah, blessed is He that cometh in the name of the Lord. Seest thou that this most choked them, the persuasion which all men had that He was not an enemy of God ? And this most divided the people. His saying that He came frorri the Father. But what meaneth, Ver. 15. Rejoice greatly', daughter of Zion ? ' Fear Because all their kings had for the most part been an^'^'rp unjust and covetous kind of men, and had given them over to their enemies, and had perverted the people, and made them subject to their foes; " Be of good courage," It saith, "this is not such an one, but meek and gentle;" as is shewn by the ass, for He entered not with an army in His train, but having an ass alone. Ver. 16. " But thi.s," sailh the Evangelist, " the disciples knew not, that it was written of Him"." Seest ihou that they were ignorant on most points, because He did not reveal to them? For when He said. Destroy thisc. 2, 19. Temple, and in three days I will raise it up, neither then did the disciples understands And another Evangelist saith, 2 ai. that the satjing was hid from them, and they knew not that ^?|'*^J^ He should rise from tbe dead. Now this was with reason know this' ' Ver. 16. These things understood they that these things were written ofn^ ' Mt tlie disciples at the first: but when Him, and that thei/ had done these Jems was glorijied, then remembered things unto Him. N. T. 2q 586 Imperfect understanding of the Disciples. Homil. concealed from them, (wherefore another Evangelist saith, that ^as they heard it from time to time, they grieved and were de- " ej/Kar-jected', and this because they understood not the saying con- '''''"'' cerning the Resurrection,) it was with reason concealed, as being too high for them : but why was not the matter of the [2.] ass revealed to them? Becausethis was a great thing also. But observe the wisdom of the Evangelist, how he is not ashamed to parade their former ignorance. That il was written they knew, that it was written of Him they knew not. For it would have offended them if He being a King were about to suffer such things, and be so betrayed. Besides, they could not at once have taken in the knowledge of the Kingdom of Mat. 20, which He spake; for another Evangelist saith, that they thought the words were spoken of a kingdom of this world. Ver. 17. But ihe multitude bare witness thai He had raised Lazarus ''. For so many would not have been suddenly changed, unless they had believed in the miracle. Ver. 19. The Pharisees therefore said among themselves. Perceive ye how ye prevail nothing ? behold, the world is gone after Him. Now this seems to me to be said by those who felt rightly, but had not courage to speak boldly, and who then would restrain the others by pointing to the result, as though they were attempting impossibilities. Here again they call the multitude ihe world. For Scripture is wont to call by the name tcorlcl both the creation, and those who live in wicked- Is. 40, ness; the one, when It saith, Wlio britigelh out Hisworld^ bij 2£ Y number; the other when It sailh. The world hateth not^ host, you, but Me it hateth. And these things it is necessary to /^Jig know exactly, that we may not through the signification of N.T. words afford a handle to the heretics. Ver. 20. And there were certain of the Greeks that came up to worship at ihe Feast. " per- Being now near to become proselytes, they were at* the ' went Feast. When therefore the report concerning Him was im- *°)' parted to them, they say, Tifo'ap conj. b Ver. 17, 18. The people therefore this cause the people also met Him,for for ^a-av that was with Him when He called that they heard that He had done this Lazarus out of his grave, and raised miracle. N. T. him from the dead, bare record. For The Cross a step to the calling of the Gentiles. 587 Ver. 21. We would see Jesus'. John Philip gives place to Andrew as being before him, and com- 21-24. municates the matter to him. But neither doth he at once act wilh authority; for he had heard that saying. Go not Mat.io, into the way of the Gentiles: therefore having communi cated with the disciple, he refers the matter to his Master. For they both spoke to Him. But what saith He ? Ver. 23, 24. The hour is cotne, that the Son of Man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into ihe ground and die, ii abideth alone. What is. The hour is cotne? He had said. Go not into the way of the Gentiles, (thus cutting away all excuse of ignorance from the Jews,) and had restrained the disciples. When therefore the Jews continued disobedient, and the others desired to come to Him, "Now," saith He, " it is time to pro ceed to My Passion, since all things are fulfilled. For if we were to continue to wait for those who are disobedient and not admit these who even desire to come, this would be unbefitting our tender care." Since then He was about to allow the dis ciples to go to the Gentiles after the Crucifixion, and beheld them springing on before. He sailh, "It is time to proceed to the Cross." For He would not allow them to go sooner, that it might be for a testimony unto them". Until that by " i.e. to their deeds the Jews rejected Him, until they crucified Him, j^^^ He said not. Go and make disciples of all nations, but, Go Mat.28, not into the way of ihe Gentiles, and, I am tiot sent but 2^, the first born of the dead. But if the Resurrection is this", "i-e. a purifying of the soul, a deliverance from sin, and if Christ i^eretics sinned not, how did He rise again? And how have we been^'^y "' "'''• delivered fi'om the curse, if so be that He also sinned ? And how saith He, The prince of this world cometh, and hath^-iitSo. nothing in Me ? They are the words of One declaring His sinlessuess. According to them therefore He either did not rise again; orthat Hemighlrise-, He sinned before His Resur-^al. 'if rection. But He both rose again, and did no sin. Therefore ^'"'^ He rose in the Body, and these wicked doctrines are nothing else than the ofispring of vain glory. Let us then fly this malady. For, It saith, evil communications corrupt goodi Cor. manners. These are not the doctrines of the Apostles ; ^^' ^"^^ Marcion and Valentinus have newly invented them. Let us then flee them, beloved, for a pure life profits nothing when doctrines are corrupt; as on the other hand neither do sound doctrines, if the life be corrupt. The heathen were the parents of these notions, and those heretics reared them, having received them from Gentile philosophers, asserting that matter is uncreated, and many such like things. As then they asserted that there could be no Artificer^ unless ^St;^:- there were some uncreated subject matter, so also they dis-""'''^ ' allowed the Resurrection. But let us not heed them, as knowing that the power of God is all sufficient*. Let us not " al. ' a.\- heed them. To you 1 say this; for we will not decline the™'^ ^ battle wilh ihem. But the man who is unarmed and naked, though he fall among the weak, though he be the stronger, will easily be vanquished. Had you given heed to the Scriptures, had you sharpened yourselves each day, 1 would not have advised you lo flee the combat with thera, but would have counselled you to grapple with them; for strong is truth. But since you know not how to use the Scriptures, I fear the struggle, lest they take you unarmed and cast you down. For there is nothing, there is nothing weaker than those who are bereft of the aid of the Spirit. If these heretics 590 Heathen views not worth discussing. Homil. employ the wisdom of the Gentiles, we must not admire, but ^ laugh at them, because they employ foolish teachers. For those men were not able to find out any thing sound, either concern ing God or the creation, and things which the widow among us is acquainted with, Pythagoras did not yet know, but said that the soul becomes a bush, or a fish, or a dog. To these, tell me, ought you to give heed ? And how could it be rea- "'"''M!! sonable to do so. They are great men in their district^, grow beautiful curls, and are enfolded in cloaks; thus far goes their philosophy ; but if you look within there is dust Ps. 5,9.and ashes and nothing sound, but their throat is an open 2 ixuipos sepulchre, having all things full of impurity atid corruption", and all their doctrines (full) of worms. For instance, the first of them said. that water was God, his successor fire, another •¦a], andone air, and' they descended to things corporeal; ought we tlien, tell me, to admire these, who never even had the thought ofthe incorporeal God? andif they did ever gain it afterwards, it was after conversing in Egypt wilh our people. But, that we bring not upon you much confusion, let us here close our discourse. For should we begin to set before you their doctrine, and what they have said about God, what about matter, what about the soul, what about the body, much ridicule will follow. And they will not even require to be accused by us, for they have attacked each other; and he who wrote against us the book concerning matter, made away with himself. Therefore that we may not vainly delay ¦'or,'un-you, nor wind together'' a labyrinth of words, leaving these "" things we will bid you keep fast hold of the listening to the 5 or, Holy Scriptures, and not fight wilh^ words to no purpose; 2^T'im' ^® ^^^° ¦^^'^^ exhorleth Timothy, filled though he was with 2, 14. much wisdom, and possessing the power of miracles. Let us now obey him, and leaving trifling let us hold fast to real works, I mean to brotherly-kindness and hospitality; and let us make much account of almsgiving, that we may obtain the promised good things, through the grace and lovingkind ness of our Lord Jesus Christ, to Whom be glory for endless ages'". Amen. ¦i al. To W^hom with the Father and the Holy Ghost be glory now and for the endless ages of eternity. HOMILY LXVII. John xii. 25, 26. He that loveth his life shall lose it, and he that hateth his life in this world shall keep il unto life eternal. If any man serve Me, let him follow Me. Sweet is the present life, and full of much pleasure, yet not to all, but to those who are riveted to it. Since, if any one look to heaven and see the beauteous things there, he will soon despise this life, and make no account of it. Just as the beauty of an object is admired while none more beautiful is seen, but when a better appears, the former is despised. If then we would choose to look to that beauty, and observe the splendor of the kingdom there, we should soon free ourselves from our present chains ; for a kind of chain it is, this sympathy with present things. And hear what Christ saith to bring us in to this, He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal; if any man serve Me, let him follow Me; and. Where I am, there is^ My servant also. The^shallbe N. T. words seem like a riddle, yet they are not so, but are full of much wisdom. But how shall " he that loveth his life, lose it?" When he doeth its unseemly desires, when he gratifies it where he ought not. Wherefore one exhorleth us, saying, Walk not in the desires of thy soul; for so wilt thou destroy Ecclus. it, since it leadeth away from the path leading to virtue ; '^' ^°" 592 How we must hate our own life in this world. HoMiL.jusl as, on tiie contrary, he that hateth it in this world, 'shall save it. But what meaneth, He ihat hateth it ? He who yields not lo it when it commands what is perni cious. And He said not, "he that yieldeth not to it," but. He that hateth it; for as we cannot endure even to hear the voice of those we hate, nor to look upon them with pleasure, so from the soul also we must turn away with vehe mence, when it commands things contrary to what is pleasing to God. For since He was now about to say much to them concerning death, His own death, and saw that they were \ al. dejected" and desponding. He spake very strongly, saying, down/^" What say I ? If ye bear not vahanlly My death ? Nay, if j'^-'f'V' y^ '^^^ "^^^ yourselves, ye will gain nothing." Observe also how He softens the discourse. It was a very grievous and sad thing to be told, that the man who loves life should die. And why speak I of old times, when even now we shall find many gladly enduring to suffer any thing, in order to enjoy the present life, and this too when they are persuaded con cerning things lo come ; who when they behold buildings, and works of art, and contrivances, weep, uttering the reflection, " How many things man inventeth, and yet becometh dust! So great is the longing after this present life." To undo these bonds then, Christ saith, He that hateth his soul in ihis world, shall keep it unto life eternal. For that thou mayest know that He spake as exhorting them, and dissipating their fear, hear what comes next. If any man serve Me, let him follow Me. Speaking of death, and requiring the following which is by works. For certainly he that serveth must follow him who is served. And observe at what time He said these things lo them ; not when they were persecuted, but when they were confident; when they thought they were in safety on account of the honour and attention of the many, when they might Mat. 16, rouse themselves and hear, Ze^ him take up his cross, and 'Ht '\af°^^°'" ^^^' ^^^^ ^^' "-^^ ever^" He saith, "prepared against battle dangers, against death, against your departure hence." Then ^"^^ after He had spoken what was hard to bear. He putteth also the prize. And of what kind was this? The following Him, and being where He is; shewing that Resurrection shall succeed death. For, saith He, Christ our example through human feeling . 59,3 Where I am, there is' My servant also. John But where is Christ ? In heaven. Let us therefore even 2^^2^8. before the Resurrection remove thither in soul and mind. 'shaiibe If any tnan serve Me, the Father shall love^ him. N. T. Why said He not, " I ?" Because they did not as yet hold n. T. a right opinion concerning Him, but held a higher opinion ofthe Father. For how could they imagine any thing great concerning Him, who did not even know that He was to rise again. Wherefore He said to the sons of Zebedee, It is Mark not Mine to give, but it shall be given to them for whom ii is ' ' prepared by My Father, yet He it is that judgeth. But in this passage He also eslablishetii His genuine sonship'- For as •" tJi the servants of His own Son, so will the Father receive them. ^'"' Ver. 27, Now is My soul troubled; and what shall I say ? Father, save mefrotn this hour. " But surely this is not"" the expression of one urging them ¦¦ al. ' is to go even to death." Nay, it is that of one greatly so urging longgj.' them. For lest they should say, that " He being exempt fi-om mortal pains easily philosophises on death, and exhorts us being himself in no danger," He sheweth, that although feeling its agony', on account of its profitableness He de- 'a7''"''w>' clinelh it not. But these things belong to the Dispensation,""^ *" not the Godhead. Wherefore He saith. Now is My soul troubled; since if this be not the case, what connection hath that which was spoken, and His saying. Father, save Me from this hour? And so troubled, that He even sought deliverance from death, if at least il were possible to escape. These [2.] were the infirmities of Hia human nature. " But," He sailh, " I have not what to say, when asking for deliverance." For for this cause came I unto this hour. As though He had said, "Though we be confounded, though we be troubled, let us not fly from death, since even now I though troubled do not speak of flying; for it behoveth to bear what is coming on. I say not, Deliver Me from this hour," but what ? Ver. 28. Father, glorify Thy Name. "Although My trouble urges Me to say this"*, yet I say thesj. „. opposite. Glorify Thy Name, thai is. Lead Me henceforth to|«';«-''^^ the Cross ;" which greatiy shews His humanity, and a nature unwilling to die, but clinging to the present life, proving that 594 Meaning ofthe Voice that came from Heaven. Homil. He was not exempt from human feelings. For as it is uo IlUlIIIl blame to be hungry, or to sleep, so neither is it to desire the present life ; and Christ indeed had a body pure from sin, yet not free from natural wants, for then it would not have been a body. By these words also He taught something else. Of what kind is that? That if ever we be in agony and dread, we even then start not back from that which is set before us; "Ben. and by saying". Glorify Thy Name, He sheweth that He ""and b ^^^^^ '^°'" ^^^ truth, calling the action, " glory to God." And saying' this fell out after the Crucifixion. The world was about to be converted, to acknowledge the name of God, and to serve Him, not the Name of the Father only, but also that of the Son ; yet still as to this He is silent. There came therefore a Voice from Heaven, I have both glorified It, and will glorify It again. When had He " glorified It?" By what had been done before ; and / will glorify It again after the Cross. What then said Christ? Ver. 30.° litis Voice came not because of Me, but for your sakes. They thought that it thundered, or that an Angel spake to Him. And how did they think this ? Was not the voice clear and distinct.'' It was, but it quickly flew away from them as being of the grosser sort, carnal and slothful. And 2Ben. some of them caught the sound only^, others knew that the "only' voice was articulate, but what it meant, knew not. What sailh Christ ? This Voice came not because of Me, but for your sakes. Why said He this ? He said il, setting Himself against what they continually asserted, that He was not of God. For He Who was glorified by God, how was He not from that God whose name by Him was glorified ? indeed for this purpose the Voice came. Wherefore He saith Himself, This Voice came not because of Me, but for your sakes, " not that I may learn by it any thing of which I am ignorant, (for I know all that belongelh to the Father,) but for your sakes." For when they said, " An Angel hath spoken unto Him," or " It hath thundered," and gave not heed to Him, He saith, "«7 was for your sakes, that even so ye might be led to enquire what " V. 29. omitted. Thepeople therefore thundered; others said, An Angel spake that stood by, and heard it, said that it to Him. God glorified by the judgment against Satan. 595 the words meant." But they, being excited, did not even so John enquire, though they heard that the matter related lo them. ^^}^- For to one who knew not wherefore it was uttered, the Voice naturally appeared indistinct. Tlie Voice came for your sakes. Seest thou that these lowly circumstances take place on their account, not as though the Son needeth help ? Ver. 31. Now is the judgment of this world, now shall the prince of this world be cast down ' ' cast What connexion hath this wilh, / have glorified, and will-^^'i<_ glorify? Much, and closely harmonizing. For when God saith, / will glorify. He sheweth the manner of the glorifying. What is it? That one^ shall be cast down. But what is, the^'- e. the judgment of ihis world? It is as though He said, "there shall prjnce be a tribunal and a retribution." How and in what way? "He'°^'^j|* slew the first man, having found him guilty of sin, (for by sin^i. b.* death entered;) but in Me this he found not. Why then did^^^'^°g he spring upon Me and give Me over to death ? Why did he 12. put into the mind of Judas to destroy Me?" (Tell me not that it was God's dispensation, for this belongeth not to the devil, but His wisdom ; for the present let the disposition of that evil one be enquired into.) " How then is the world judged in Me ?" It shall be said, as if a court of justice were sitting, to Satan, " Well, thou hast slain all men, because thou didst find them guilty of sin. But why didst thou slay Christ.'' Is it not clear that thou didst it wrongfully?" Therefore in Him the whole world shall be avenged*. But, that this may be still more clear, I will make it plain by an example. Suppose there is some cruel tyrant, bringing ten thousand evils on all those who fall into his hands. If such a one engaging with a king, or a king's son, slay him unjustly, his death will have power to get revenge for the others also. Suppose there is one who demands payment of his debtors, that he beats them and casts them into prison; then from the same recklessness that he leads to the same dungeon one who owes him nothing: such a man shall suffer punishment for what he hath done to the others. For that one shall destroy him. So [3.] also it is in the case of the Son; for of those things which the devil hath done against us, of these shall the penalty be required by means of what he hath dared against 596 Clirisfs Victory in drawing all men unto Him. Homil. Christ. And lo shew that He implieth this, hear what He ' saith ; Now shall the prince of this world be cast down, " by My Death." Ver. 32. And I, if I be lifted up, will draw all men unto Me. That is, " even those of the Gentiles." And that no one may ask, " How shall he be cast down, if he is stronger even than Thou art?" He saith, " He is not stronger; how can he be stronger than One Who draweth others to Him ? And He speaketh not ofthe Resurrection, but of what is more than the Resurrection, / will draw all men to Myself. For had He said, " I shall rise again," it was not yet clear tiiat they would believe ; but by His saying, "they shall believe," both are proved at once, both this, and also that He must rise again. For had He continued dead, and been a mere man, no one would have believed. / will draw all men ... 6, 44, to Myself. How then said He that the Father draweth ? Because when the Son draweth, the Father draweth also. He saith, / will draw them, as though they were detained by a tyrant, and unable of themselves alone to approach Him, and to escape the hands of him who keepeth hold of Mat. 12, them. In another place He calleth this spoiling ; no man 'howean^'^^^ ^poil a Strong man's goods, except he first bind the Sfc.N.T. strong man, and then spoil his goods. This He said lo prove His strength, and what there He calleth " spoiling,'' He hath here called " drawing." Knowing then these things, let us rouse ourselves, let us glorify God, not by our faith alone, but also by our life, since otherwise it would not be glory, but blasphemy. For God is not so much blasphemed by an impure heathen, as by a corrupt Christian. Wherefore I entreat you to do all that God may be glorified ; for, " Woe," It sailh, " to that servant by whom the Name of God is blasphemed," (and wherever there is a " woe," every punishment and vengeance straightway follows,) "but blessed is he by whom that Name is glorified." Let us then not be as in darkness, but avoid all sins, and especially those which tend to the hurt of others, since by these God is most blasphemed. What pardon shall we have, when, being commanded to give to others, we plunder the property of others i What shall be God is to be glorified in our obedience. 597 our hope of salvation ? Thou art punished if thou hast not John fed the hungry ; but if thou hast even stripped one who was ^2^* clothed, what sort of pardon shalt thou obtain ? These things I will never desist from saying, for they vvho have not heard to-day perhaps will hear to-morrow, and they who take no heed to-morrow perhaps will be persuaded the next day; and even if any be so disposed as not to be persuaded, yet for us there will be no account to give of them at the Judgment. Our part we have fulfilled ; may we never have cause to be ashamed of our words, nor you to hide your faces, but may all be able to stand wilh boldness before the judgment-seat of Christ, that we also may be able to rejoice over you, and to have some compensation of our own faults, in your being approved in Christ Jesus our Lord, with Whom to the Father and the Holy Ghost be glory for ever. Amen. HOMILY LXVIIL John xii. 34. Tlie people answered Him, We have heard out of the Law that Christ abideth for ever ; and how sayest thou. The Son of Man must be lifted up? Who is this Son of Man? Deceit is a thing easily detected, and weak, though it be daubed outside with ten thousand colours. For as those who whitewash decayed walls, cannot by the plastering make them sound, so too those who lie are easily found out, as in fact was the case here with the Jews. For when Christ said to them. If I be lifted up I will draw all men unto Me ; We have heard, saith one of them, out of the Law, that Christ remaineth for ever; and how sayest thou, ihat the Son of Man must be lifted up f Who is this Son of Man ? Even they then knew that Christ was some Immortal One, and had life without end. And therefore they also knew what He meant; for often in Scripture the Passion and the Resurrec tion are mentioned in the same place. Thus Isaiah puts Is.53,7. them together, saying, J^e wasted as a sheep to ihe slaughter, and all that follows. David also in the second Psalm, and in many other places, connects these two things. The Patriarch Gen. 49, too after saying. He lay down. He couched as a lion, addeth. And as a lion's whelp, who shall raise Him up? He sheweth at once the Passion and the Resurrection. But these men when they thought to silence Him, and to shew that He was not the Christ, confessed by this very circumstance that the Christ remaineth for ever. And observe their evil deahng ; Our Lord, as the Light of the world, to rise again. 599 they said not, " We have heard that Christ neither suft'ereth John nor is crucified," but that He remaineth for ever. Yet even 35 gg this which has been mentioned, would have been no real " objection, for the Passion was no hindrance to His Immor tality. Hence we may see that they understood many ofthe doubtful points, and deliberately went wrong. For since He had before spoken about death, when they now heard in this place the, " be hfted up," they guessed that death was re ferred to. Then they said, Who is this Son qf Man? This too they did deceitfully. "Think not, I pray," sailh one, "that we say this concerning thee, assert not that we oppose thee through enmity, for, lo, we know not concerning whom thou speakest, and still we declare our opinion." What then dolh Christ ? To silence them, and to shew that the Passion is no impediment to His enduring for ever. He saith, Ver. 35. Vet a little while. He saith, is the light with you. Signifying that His death was a removal"; for the light of" i.e. the sun is not destroyed, but having retired for a while ap-p^ary. pears again. Walk while ye have the light'-. Of what season doth He here speak ? Of the whole present life, or of the time before the Crucifixion ? I for my part think of both, for on account of His unspeakable loving kindness, many even after the Crucifixion believed. And He speaketh these things to urge them on to the failh, as He also did before, saying. Vet a little while I am with you. 0. 7, 33. He ihat walketh in darkness knoweth not whither he goeth. How many things, for instance, even now do the Jews, without knowing what they do, but walking as though they were in darkness? They ihink that they are going the right way, when they are taking the contrary ; keeping'' the sabbath, respecting the Law and the observances about meats, yet knowing not whither they walk. Wherefore He said, Ver. 36. Walk in the light", ihat ye may become children ofthe light. That is,"My children." Yet in the beginning the Evangelist " Lest darkness come uponyou. N.T. >= While ye have light, believe in the '' Savilereads^aTriYopoBj/Tes, eonject. light. N. T. tijpovvTfs, which is the Ben. reading. 600 Our Lord ivithdraws, and returns again. Homil. saith. Were borti, not of bloods, nor of the will of the flesh, ^^^^butqf God; that is, of the Father; while here Himself is ' i. e. said lo beget them ; that thou mayest understand that the Christ. opgrj^iioQ of tjjg p:'ather and the Son is One. Jesus having "^ depart- spoken these /Azwjrs, departed from them, anddidhide HimselP. ^didlhide W*^y "iot^ I^^ "°^^ ''\vvde Himself?" They took not up ffimse(/"stones against Him, nor did they blaspheme Him in any them, such manner as before ; why then did He hide Himself? N. T. Walking in men's hearts. He knew that their wrath was fierce, though they said nothing ; He knew it boiling and mur derous, and waited not till it issued into action, but hid Himself, to allay their ill-will. Observe how the Evangelist has alluded to this feeling; he has immediately added, ^before Ver. 37. Though He had done so many miracles^, they -^"!^ believed not on Him. What " so many ?" So many as the Evangelist hath omitted. * i. e. And this'' is clear also from what follows. For when He had Christ retired, and given in, and had come to them again. He with- speaketh with them in a lowly manner, saying. He that from the believeth on Me, believetJi not on Me, but on Him that sent Xtiir ^'^' Observe what He doeth. He beginneth with humble Jews, and modest expressions, and betaketh Himself to the Father; then again He raiseth His language, and when He seeth that they are exasperated, He retireth ; then He cometh lo them again, and again beginneth with words of humility. And where hath He done this ? Nay, where hath He not done it ? See, for instance, what He saith at the beginning, 0. 5, 30. As 1 hear, I judge. Then in a loftier tone, As the Father ' ' raiseth up the dead, atid quickeneth them, so also the Son quickeneth whom He will ; again, " I judge you not, there is another that judgeth." Then again He retireth. Then e. 6, 27. coming to Galilee, Labour not, He sailh, for the meat that pjerisheth; and after having said great things of Himself, that He came down from Heaven, that He giveth eternal life, He again withdrawelh Himself. And He cometh in [2.] the Feast of Tabernacles also, and doth the same. And one may see Him continually thus varying His teaching, by His presence, by His absence, by lowly, by high discourses. Which He also did here. Though He had done so many miracles. It sailh, they believed not on Him. Unbelief of the Jews foretold by Isaiah. 60 1 Ver. 38. That the sayitig of Esaias^ might be fulfilled John which he spake, Lord, who hath believed our report, and .^^l\ to whom, hath the arm of ihe Lord been revealed? And '"Esaias again, thepro- Ver. 39 — 41. They^ could not believe. It saith, because that^- T. Esaias said^. Ye shall hear with your ears, and tiot under- f„, ^^''' tore Stand'- These things he said*, when he saw His glory, and^'^^V' ^spake of Him. 3 said Here again observe, that the "because," and " spake," j^°^' refer not to the cause of their unbelief, but to the event. * ^^'^ For it was not because Isaiah spake, that they believed not ; n. T. ' but because they were not about to beheve, that he spake. Why then doth not the Evangelist express it so, instead of making the unbelief proceed from the prophecy, not the prophecy from the unbelief? And farther on he putteth this very thing more positively, saying. Therefore they could not believe, because that Esaias said. He desires hence to esta blish by many proofs the unerring truth of Scripture, and that what Isaiah foretold fell not out otherwise, but as be said. For lest any one should say, " Wherefore did Christ come ? Knew he not that they would give no heed to him ?" he introduces the Prophets, who knew this also. But He came that they might have no excuse for their sin ; for what things the Prophet foretold, he foretold as certainly to be ; since if they were not certainly to be, he could not have foretold them ; and they were certainly to be, because these men were incurable. And if, they could not, is put, instead of, "they would not," do not marvel "", for He saith also in another place. He that Ma.t.i9, is able to receive it, let him receive it. So in many places ' He is wont to term choice, power. Again, The world cannot c. 7, 7. hate you, but Me it hateth. This one may even see observed in common conversation ; as when a man saith, " I cannot love this or that person," calling the force of his will, power. And again, "this or that person cannot be a good man." And what sailh the Prophet ? If the Ethiopian shall change his Jer. 13, 23. LXX. • Ver. 40. He hath blinded their eyes, verted, and I should heal them. N. T. and hardened their heart : thai they ^ Ben. ' and if " they could not" is should not see with their eyes, nor un- put, it is put instead of, " they would derstand with their heart, and be con- not." And do not marvel.' 2 R 602 The vision of Isaiah. Homil. *^m, or the leopard his spots, this people also shall be able Lxvm. ^^ ^^ ^^^^^ having learned evil. He sailh not that the doing of virtue is impossible to them, but that because they will not, therefore they cannot. And by what he saith the Evangelist means, that it was impossible for the Prophet to lie ; yet it was not on that account impossible that they should believe. For it was possible, even had they believed, that he should remain true ; since he would not have pro phesied these things if they had been about to believe. " Why then," saith some one, " did he not say so ?" Because Scripture hath certain idiomatic phrases of this kind, and it is needful lo make allowance for its laws. The sethings he spake when he saw His glory. Whose ? The Father's. How then doth John speak of the Son ? and Paul of the Spirit ? Not as confounding the Persons, but as lal. shewing that the Dignity is one, they say it'. For that which ^^g'*'^ is the Father's is the Son's also, and that which is the Son's 2al. the is the Spirit's^ Yet many things God spake by Angels, and ^'^^no one saith, "as the Angel spake," but how? "as God spake." Since what hath been said by God through the ministry of Angels would be of God; yet not therefore is what is of God, of the Angels also. But in this place John saith that the words are the Spirit's. Is. 6, 1. -^i^d spake of Him. What spake he ? / saw the Lord sitting upon a high throne, and what follows. Therefore he there calleth " glory," that vision, the smoke, the hearing unutterable Mysteries, the beholding the Seraphim, the lightning which leaped from the throne, against which those powers could not look. And spake of Him. What Is. 6, 8. said he ? That he heard a voice, saying. Whom shall I send? who shall go ? And I said, Here am I, send me. And He said, Ye shall hear with your ears, and shall not understand, and seeing ye shall see, and not perceive. For, Ver. 40. He hath blinded their eyes, and hardened their heart, lest they at any time should see with their eyes, and widerstand with their heart. Here again is another question, but it is not so if we rightly consider it. For as the sun dazzles the eyes of the weak, SxapA not by reason oP its proper nature, so it is with those who give not heed to the words of God. Thus, in the case of None given over of God but by their own fault. 603 Pharaoh, He is said to have hardened his heart, and so it is John with those who are at all contentious against the words of God. ^\^' This is a peculiar mode of speech in Scripture, as also the, He K^roTx, gave them over unto a reprobate mind, and the. He divided them ^^• to the nations", that is, allowed, permitted them to go. For the writer doth not here introduce God as Himself working these things, but sheweth that they took place through the wickedness of others. For, when we are abandoned by God, we are given up to the devil, and when so given up, we suffer ten thousand dreadful things. To terrify the hearer, there fore, the writer saith, " He hardened," and " gave over." For to shew that He doth not only not give us over, but doth not even leave us, except we will it, hear what He saith. Do ls.59, 2. not your iniquities separate between Me and you ? And again. They that go far away from Tliee shall perish. AndPs. 73, Hosea saith. Thou hast forgotten the law of thy God, ««<^lxx. / will also forget thee ; and He saith Himself also in the Hos.4,6. Gospels, How often would 1 have gathered your children — a??c?Lukei3, ye would not. Esaias also again, I came, and there was no^- „ inan ; I called, and there was none to hearken. These things LXX. He saith, shewing that we begin the desertion, and become the causes of our perdition ; for God not only desireth not to leave or to punish us, but even when He punisheth, doth it unwillingly ; / will not. He saith, the death of a Ezek. sinner, so much as ihat he should turn and live. Christ also lxx" mourneth over the destruction of Jerusalem", as we also do lal. over our fiiends. 2Zho [3.] Knowing this, let us do all so as not to remove from God, destroy but let us hold fast to the care of our souls, and to the love gaiem towards each other ; let us not tear our own members, (for ^^i" this' is the act of men insane and beside themselves,) but the eth.' more we see any ill disposed, the more let us be kind to them. 1^'^;^^, Since we often see many persons suffering' in their bodies ^al.'per- from difficult or incurable maladies, and cease not to apply ^^^^^^^ ' remedies. What is worse than gout in foot or hand ? Are we many' therefore to cut oft" the limbs ? Not at all, but we use every means that the sufferer may enjoy some comfort, since we cannot get rid of the disease. This also let us do in the " oireVei/ic Tors iBveai. The words there spoken concerning the heavenly are found in Deut. 4, 1 9. LXX. but are bodies. 2 r2 604 Of bearing one another's burdens. Homil. case of our brethren, and, even though they be diseased '- incurably, let us continue to tend them, and let us bear one another's burdens. So shall we fulfil the law of Christ, and obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost be glory for ever and ever. Amen. HOMILY LXIX. John xn. 42, 43. Nevertheless among ihe chief rulers also many believed on Him ; but because of the Pharisees they did tiot confess Him, lest they should be put out ofthe synagogue : for they loved the praise of men more than the praise of God. It is necessary for us to avoid alike all the passions which corrupt the soul, but most especially those, which from them selves generate numerous sins. I mean such as the love of money. It is in truth of itself a dreadful malady, but it becomes much more grievous, because it is tbe root and mother of all mischiefs. Such also is vain-glory. See, for instance, how these men were broken oft" from the faith through their love of honour. Many, It saith, of the chief rulers also believed on Him, but because ofthe Jews^ they' Pha- didnot confess Him, lest ihey should be put out of ihe syna-'^^^^^ gogue. As He said also to them before. How can ye believe c. 5, 44. which receive honour one of another, and seek not ihe honour thai cometh from God only? So then they were not rulers, but slaves in the utmost slavery. However, this fear was after wards done away, for no where during the time of the Aposties do we find them possessed by this feeling, since in their time both rulers and priests believed. The grace of the Spirit having come, made them all firmer than adamant. Since therefore this was what hindered them from believing at this time, hear what He saith. Ver. 44. He that believeth on Me, believeth noi on Me, but on Him that sent Me. 606 Consubslantiality ofthe Father and the Son. Homil. As though He had said, " Why fear ye to believe on Me ? '- Faith passeth to the Father through Me, as doth also un belief." See how in every way He sheweth the unvarying- .' i- e. ness of His Essence '. He said not, He that believeth " Me," spectof lest any should assert that He spake concerning His words; that of jjjjg might have been said in the case of mere men, for he ther. that believeth the Apostles, believeth not them, but God. But that thou mightest learn that He speaketh here of the belief on His Essence, He said not, " He that believeth My words," but. He that believeth on Me. "And wherefore," saith some one, "hath He no where said conversely. He that believeth on the Father, believeth not on the Father but on Me ?" Because they would have replied, " Lo, we believe on the Father, but we believe not on thee." Their disposition was as yet too infirm. Any how, conversing with the c. 14, 1. disciples. He did speak thus: Ye believe on the Father \ N^t" 'believe also on Me; but seeing that these men were too weak to hear such Words, He leadeth them in another way, 'al.' He shewing' that it is not possible to believe on the Father, eth.^ without believing on Him. And that thou mayest not deem that the words are spoken as of man. He addeth, Ver. 45. He that seeth 3Ie, seeth Him that sent Me. What then ! Is God a body ? By no means. The " seeing" of which He here speaketh is that of the mind, thence shewing the Consubslantiality. And what is, He that believeth on Me ? It is as though one should say, " He that taketh water from the river, taketh it not from the river but from the fountain ;" or rather this image is too weak, when compared with the matter before us. Ver. 46. I am come a light into the world". For since the Father is called by this name every where both in the Old (Testament) and in the New, Christ useth the same name also; therefore Paul also calleth Him, Heb. 1, Brightness, having learnt to do so from this .source. And He sheweth here His close relationship with the Father, and *obshv that there is no separation* between them, if so be that He ^„y^^' saith that faith on Him is not on Him, but passeth on to the Father. And He called Himself "light," because He de livereth from error, and dissolveth mental darkness. > that whosoever believeth on Me should not abide in darkness, N. T. Unbelievers judged by the Woi-d. 607 Ver. 47. If any man hear not Me, and believe not, I John Judge him not, for I came not to judge the world, but to ^^I'g save the world. For lest they should think, that for want of power He passed by the despisers, therefore spake He the, / came not to judge the world. Then, in order that they might not in [2.] this way be made more negligent, when they had learned that " he that believeth is saved, and he that disbelievelh is punished','' see how He hath also set before them a fearful court of judgment, by going on to say, Ver. 48. He ihat rejecteth Me, and receiveth not My words, hath One to judge him. "If the Father judgeth no man, and thou art not come to judge the world, who judgeth him ;"' The word that I have spoken, the same shall judge him^. For since they said, "He" al. in is not from God," He saith thisS that " they shall not then be^^^'"'' able lo say these things, but the words which I have spoken N.T. now, shall be in place of an accuser, convicting them, and < thus cutting off all excuse." And the word which I have spoken.^}'^^' What manner of word ? Ver. 49. For I have not spoken of Myself , but the Father which sent Me, He gave Me a commandment what I should say, and ichat I should, speak. And other such like'- ^ Morel. Surely these things were said for their sakes, that theyii^g" might have no pretence of excuse. Since if this were not the works' case, what shall He have more than Isaiah ? for he too saith the very same thing, Tlie Lord God giveth me the tongue of is.6o, 4. the learned, that I should know when I ought to speak a ^'^^¦ word. What more than Jeremiah ? for he too when he was Jer. 1,9. sent was inspired. What than Ezekiel ? forhe too, after eating Ez. 3.1. the roll, so spake. Otherwise also, they who were about to hear what He said shall be found to be causes of His know ledge. For if when He was sent. He then received command ment what He should say, thou v\irt then argue that before He was sent He knew not. And what more impious than these assertions ? if (that is) one take the words of Christ in this sense, and understand not the cause* of their lowliness? Yet^'al. Paul saith, that both he and those who were made disciples knew what was that good and acceptable and perfect will o/fg""; ' The sense seems to require, 'is not punished,' and so Sav. and Ben. conjecture. 608 Why Christ useth lowly expressions. HoMiL. God, and did the Son not know until He had received com- ¦ mandment? How can this be reasonable ? Seest thou not that He bringeth His expressions to an excess of humility, that He may both draw those men over, and silence those who should come after. This is why He uttereth words befitting a mere man, that even so He may force us to fly the meanness of the sayings, as being conscious that the words belong not to His Nature, but are suited to the infirmity of the hearers. Ver. 50. And I know ihat His commandment is life ever- la.sting; whatsoever I speak therefore, even as the Father said unto Me, so I speak. Seest thou the humility of the words ? For he that hath received a commandment is not his own master. Yet He c. 6, 21. saith. As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will. Hath He then power to quicken whom He will, and to say what He will hath He not power? What He intendeth then by the words •ou/cexeiis this''; " The action halh not natural possibility", that He ^vffiv T gjjQ^jjj speak one set of words, and I should utter another.'' And I knoiv that His commandment is life everlasting. He said this to those that called Him a deceiver, and asserted that He had come to do hurt. Bnt when He saith, I judge not. He sheweth that He is not the cause of the perdition of these men% By this He all but plainly testifies, when about to remove from, and to be no more with, them, that " I conversed with you, speaking nothing as of Myself, but all as from the Father." And for this cause He confined His discourse to them to humble expressions, that He might say, " Even until the end did I utter this. My last word, to them." What word was that? As the Father said unto Me, so I speak. " Had I been opposed to God I should have said the contrary, that I speak nothing of what is pleasing to God, so as to attract the honour to Myself, but now I have so •^ al. ' a referred all things to Him, as to call nothing My own'. Why peculiar then do ye not believe Me when I say that / have received (to My- a commandment, and when I so vehemently remove your evil suspicion respecting rivalry ? For as it is impossible for •" al. 'what then saith, one, meaneth ^ ' I am not, &c. He saith, hut this saying, that he hath not."' themselves.' Evils of vainglory. 609 those who have received a commandment to do or say any John l%ng but what their senders wish, as long as they fulfil the gg * commandment, and do not forge" any thing; so neither is it ' iropo- possible for Me to say or do any thing except as My Father ^"'"^¦''" willeth. For what I do He doeth, because He is with Me, and the Father hath noi left Me alone. Seest thou how every o. 8, 29. where He sheweth Himself connected wilh Him who begat Him, and that there is no separation^ ? For when He saith, ' oish I am not come of Myself, He sailh it not, as depriving /^^i, Himself of power, but as taking away all alienation or op position'. For if men are masters of themselves, much''-6. DGtW6CIl more the Only -begotten Son. And lo shew that this is true, Himself hear what Paul saith*. He emptied Himself, and gave Him-^^^^^ self for us. But, as I said, a terrible thing is vain glory, Phil. 3, very terrible ; for this made these men not to believe, and g j^ g others to believe ill, so that ihe things which were said for 2. . . * al. 'yet the sake of those men, through lovingkindness, they turned this is to' impiety. ^^^ f" [3.] Let us then ever flee this monster : various and mani- sheweth fold it is, and every where sheds its peculiar venom, iHhesaith' wealth, in luxury, in beauty of person. Through this we^al- every where go beyond needful use^; through this arises e p^.„eW extravagance in garments, and a great swarm of domestics; through this the needful use is every where despised, in our houses, our garments, our table ; and extravagance prevails. Wilt thou enjoy glory ? Do alms-deeds, then shall Angels praise thee, then shall God receive thee. Now the admiration goes no farther than the goldsmiths and weavers, and thou" ad- departest without a crown, often seeing that thou receivestto wo- curses. But if thou put not these things about thy body, but "^^ expend them in feeding the poor, great will be the applause from all sides, great the praise. Then shalt thou have them, when thou givest them to others; when thou keepest them to thyself, then thou hast them not. For a house is a faithless treasury, but a sure treasury are the hands of the poor. Why adornest thou thy body, while thy soul is neglected, possessed by uncleanness ? Why bestowest thou not so much thoughts ai. 'we on thy soul, as thy body? Thou oughtest to bestow ^s'^^'^^^^ greater; but any how, beloved', we ought to bestow equal if ye did but.' 610 How to adorn the soul. Homil. care upon it. For tell me, if any one asked thee which thou '- wouldest choose, that thy body should be fresh and of good habit and surpassing in beauty, and wear mean raiment, or having the body deformed and full of diseases, to wear gold and finery ; wouldest thou not much prefer to have beauty depending on the nature of thy person, than on the raiment with which thou art clothed ? And wilt thou choose this in the case of thy body, but the contrary in the case of thy soul; and, when thou hast that ugly and unsightly and black, dost thou think to gain any thing from golden ornaments ? What madness is this ! Shift this adorning within, put these neck laces about thy soul. The things that are put about thy body help neither to its health nor to its beauty, for it will not make black white, nor what is ugly either beautiful or good looking. But if thou put them about thy soul, thou shalt soon make it white instead of black, instead of ugly and unsightly, thou shalt make it beautiful and well-favoured. The words are not mine, but those of the Lord Himself, who Isa. 1, saith. Though thy sins be as scarlet. Twill make them white as LXX. snow; and. Give alms — atid all things shall be clean unto you; Lukeil, and by such a disposition thou shalt beautify not thyself only, but thy husband. For they if they see you putting off these outward ornaments, will have no great need of expense, and not having it, they will abstain from all covetousness, and will be more inclined to give alms, and ye too will be able boldly to give them fitting counsel. At present ye are deprived of all such authority. For with what mouth will ye speak of these things ? with what eyes will ye look your husbands in the face, asking money for alms, when^ye spend most upon the covering of your bodies ? Then wilt thou be able boldly to speak with thy husband concerning alms giving, when thou layest aside thine ornaments of gold. Even if thou accomplish nothing, thou hast fulfilled all thy part ; but I should rather say, that it is impossible that the wife should not gain the husband, when she speaks by the s al. very actions ^ For what knowest ihou, O woman, whether h7m by ^'*^" *^"^^ *^'*"' ^% husband ? As then now thou shalt give actions^ account both for thyself and for him, so if thou put oft" all 16. ¦ 'this vanity thou shalt have a double crown, wearing thy The wife may save the husband. 61 1 crown and triumphing' with thy husband through those John uralloyed" ages, and enjoying the everlasting good things, gp. which may we all obtain, through the grace and loving- 'iroumi- kindness of our Lord Jesus Christ, to Whom be glory for j"^'™_ ever and ever. Amen. pdrovs HOMILY LXX. John xiii. 1. Now before the feast of the Passover, when Jesus knew that His hour was come that He should depart out of this world unto the Father, having loved His own which were in the world. He loved them unto the end. 1 Cor. Be ye imitators of me, saith Paul, as I also am of Christ. 11-ii' For on this account He took also flesh of our substance', * lit.* our ' lump.' that by means of it He might teach us virtue. For {God Eom. 8, sending His own Son) in ihe likeness of sinful fiesh. It saith, and for sin condemned sin in the fiesh. And ="31. 'and Christ Himself' saith, Learn of Me, for I am meek and self lowly in heart. And this He taught, not by words alone, Mat.ii, ]3yj Y,y actions also. For they called Him a Samaritan, and one that had a devil, and a deceiver, and cast stones at 3al. 'in Him; and at one lime the Pharisees sent servants to take' till' Him, at another they sent plotters against Him ; and they continued also insulting Him themselves, and that when they had no fault to find, but were even being continually benefitted. Still after such conduct He ceaseth not to do well 10 them both by words and deeds. And, when a certain c. 18, 23. domestic smote Him on the face. He said. If I have spoken evil, bear witness of the evil, but if well, tohy smitest thou Me 'i But this was to those who hated and plotted against Him. Let us see also what He doeth now towards the *al. disciples, or rather what actions He now exhibiteth* towards '•l-xs^v the traitor. The man whom most of all there was reason" to hate, because being a disciple, having shared the table and Christ's forbearance towards the traitor: His love for His own. 613 the salt, having seen the miracles and been deemed worthy John of such great things, he acted more grievously than any, not ^J^^- stoning indeed, nor insulting Him, but betraying and giving Him up, observe in how friendly sort He receiveth this man, washing his feet; for even in this way He desired lo restrain him from that wickedness. Yet it was in His power, had He willed it, to have withered him like the fig-tree, to have cut him in two as He rent the rocks, to have cleft him asunder like the vail ; but He would not lead him away from his design by compulsion, but by choice. Wherefore He washed his feet; and not even by this was that wretched and miserable man shamed. Before the feast ofthe Passover, It saith, Je.sus knowing that Hishour was come. Not then " knowing," but (Tt means) that He did what He did having "known" long ago. That He should depart. Magnificently' the Evangelist calleth His death, 'al. "departure." Having loved His own, He loved them unto the^^aeat- end. Seest thou how when about to leave them He sheweth b' ' greater love ? For the, having loved. He loved them unto the end, sheweth that he omitted nothing ofthe things which it was hkely that one who earnestly loved would do. Why then did He not this from the beginning? He worketh^ the^'^l- , , . , , . , . ' "il'le'3 greatest things last, so as to render more intense their attachment, and to lay up for them beforehand much com fort, against the terrible things that were about to fall on them. Sl. John calls them His own, in respect of personal attachment, since he calls others also " His own," in respect of the work of creation; as when he saith. His ownc.l,ii. received Him not. But what meaneth, which were in the world? Because the dead also were " His own," Abraham, c, Jacob, and the men of that sort', but they were uot' "i™'r' in the worid. Seest thou that He is the God both of the Old and New (Testament) ? But what meaneth. He loved them unto the end? It stands for, "He continued loving them unceasingly," and this the Evangelist mentions as a sure proof of great affection. Elsewhere indeed He spake of another (proof), the laying ddwn life for His friends ; but that had not yet come to pass. And wherefore did He this thing now ? Because it was far more wonderful at a lime when He appeared more glorious in the sight of all men. 614 Abasement of Christ a lesson of humblemindedness. Homil. Besides, He left them no small consolation now that He — — ' was about to depart, for since they were going to be greatly grieved, He by these means introduceth also comfort to the grief. Ver. 2. And supper being ended, the devil having now ' Judas py^t it into the heart of Judas ' to betray Him. Simon's This the Evangelist hath said ^ amazed, shewing that Jesus ^"'.j, washed the man who had already chosen to betray Him. 2 al. This also proves his great wickedness, that not even the ' „,^J„ having shared the salt restrained him, (a thing which is most by the able to restrain wickedness ;) not the fact that even up to TgJa- the last day, his Master continued to bear with him^. $aa-Td.- Ygj.^ 3_ Jesus ktiowing that the Father had given* all 4 al. things into His hands, and that He was come from God, and S'"''" went to God. over 'al. Here the Evangelist saith, even" wondering, that One so he'sailh great, SO very great. Who came from God and went to Him, this' Who ruleth over all, did this thing, and disdained not even so to undertake such an action. And by the " giving over," methinks St. John means the salvation of the faithful. For " E. V. when He sailh. All things are given over" to Me of My Father, ed. ' He speaketh of this kind of giving over ; as also in another Mat. li,p]a^(.g jjg saith. Thine ihey were, and Thou gavest them Me; c. 17, 6. and again. No man can come unto Me except the Father "¦ g' ^i'draw him ; and. Except ii be given him from heaven. The Evangelist then either means this, or that Christ would be nothing lessened by this action, since He came fi'om God, and went to God, and possessed all things. But when thou hearest of " giving over," understand it in no human sense, for it sheweth how He honoureth the Father, and His una- '' fr^du ^^^^^y ^ith Him. For as the Father giveth over to Him, E. V. so He to the Father. And this Paul declares, saying. When 15 24. He shall have given over'' the kingdom to God, even ihe Father. f al. But St. John hath said it here in a more human sense, shew- what then is ing His great care for them, and declaring His unutterable ad^ded P' Iq^q^ that He now cared for them as for His own ; teaching went to them the mother of all good, even humblemindedness, which that 'is, ^^ ^^^^ ^^s ^oth the beginning and the end of virtue. And did what not without areasouis added the,'iZe came from God and went worthy ^<' ^'"^ ¦ but that we may learn that He did what was worthy' Humility of Christ : St. Peter's refusal. 615 of One Who came thence and went thither, trampling down all John ., XIII. pride. 4_6. Ver. 4. And having risen^ from supper, and laid aside il o'Ths His garments". -«^ [2.] Observe how not by the washing only, but inrai another way also He exhibiteth humility. For it was " ' not before reclining, but after they had all sat down, then He arose. In the next place. He doth not merely wash Ihem, but doth so, putting off His garments. And He did not even slop here, but girded Himself wilh a towel. Nor was He satisfied with this, but Himself filled (the bason), and did not bid another fill it ; He did all these things Himself, shewing by all that we must do such things, when we are engaged in well doing, not merely for form's sake', ^«i/>o-^ bnt with all zeal. Now He seemeth to me to have washed ygjf'^ the feet of the traitor first, from Its saying, Ver. 5. He began to wash the disciples' feet^, and a.ddmg," and to Ver. 6. Then cometh He to Simon Peter, atid Peter saith them unto Him, Lord, dost Thou wash my feet ? with the "With those hands," he saith, "with which Thou h&stwhere- opened eyes, and cleansed lepers, and raised the dead ?" ^g*„„j For this (question) is very emphatic ; wherefore He neededgirded, not to have said any more than the, " Thou ;" for even of itself this would have suflSced lo convey the whole. Some one might reasonably enquire, how none of the others forbad Him, but Peter only, which was a mark of no slight love and reverence. What then is the cause .'' He seemeth to me to have washed the traitor first, then to have come to Peter, and that the others were afterwards instructed from his case'- That " air' He washed some one other before him is clear from Its^j^TT' saying. But when He came^ to Peter. Yet the Evangelist e/r. 'by is not a vehement accuser'^, for the "began," is the ex-sjg pression of one implying this. And even if Peter were the <^»^^fj' first', yet it is probable that the traitor, being a forward/ore ow person, had reclined even before the chiefs. For by another^.- J- ^j. circumstance also his forwardness is shewn, when He dippeth Judas with his Master in the dish, and being convicted, feels no l-^^^ compunction; while Peter being rebuked but once on a^Kopv- ' tpaiov ' He riseth, &c. and took a towel, poureth water into a bason. N. T. mil girded Himself. 5. After that He 6l6 St. Peter's vehement love. Homil. former occasion, and for words which he spake from loving ¦ affection, was so abashed, that being even distressed and v. 24. trembling, he begged another to ask a question. But Judas, though continually convicted, felt not. When therefore He came to Peter, he saith unto Him, Lord, dost Thou wash my feet? Ver. 7. He saith unto him. What I do thou knowest not now, but thou shalt know hereafter. That is, " thou shalt know how great is the gain from this, the profit of the lesson, and how it is able lo guide us into all humblemindedness." What then doth Peter ? He still hinders Him, and sailh, Ver. 8. Thou shalt never wash my feet. " What doest thou, Peter ? Rememberest thou not those 'thatbeioxmev words? Saidst thou not. Be merciful to Thyself, Thee°^ and heardest thou not in return, Get thee behind Me, Satan '^ E. V. Art thou not even so sobered, but art thou yet vehement?" 22. ' " Yea," he saith, " for what is being doue is a great mailer, and full of amazement. Since then he did this from exceeding love, Christ in turn subdueth him by the same ; and as there He effected this by sharply rebuking him, and saying. Thou art an offence unto Me, so here also by saying. If I wash thee not, thou hast tio part with Me. What then saith that hot and burning one ? Ver. 9. Lord, not myfeetonly, butalso my hands andmy head. Vehement in deprecation, he becometh yet more vehement in acquiescence ; but both from love. For why said He not wherefore He did this, instead of adding a threat? Because Peter would not have been persuaded. For had He said, " Suffer it, for by this I persuade you to be humbleminded," Peter would have promised it ten thousand times, in order that his Master might not do this thing. But now what saith Hei* He speaketh of that which Peter most feared and dreaded, the being separated from Him ; for it is he who continually V. 36. asks. Whither goest Thou ? Wherefore also he said, / will v.^37. ^j^,e2 even my life for Thee. And if, after bearing. What I do down, Ihou knowest tiot now, but thou shall know hereafter, he still ¦ ¦ persisted, much more would he have done so had he learnt (the meaning of the action). Therefore said He, but Ihou i^halt know hereafter, as being aware, that should he Cleansing of conscience signified by the washing. 617 learn it immediately he would still resist. And Peter said John not, "Tell me, that I may suffer Thee," but (which was much {q ll'. more vehement) he did not even endure to learn, but wilh- stands Him', saying. Thou shalt never wash my feet. But' al as soon as He threatened, he straightway relaxed his tone, again. But what meaneth. Thou shalt knoiv after this ? " After this?" When? "When iu Mj' Name thou shalt have cast out devils ; when thou shalt have seen Me taken up into Heaven, when thou shalt have learnt from the Spirit^ ihat^ Ben. I sit' on His right hand, then shalt thou understand what is sav.'ihe* being done now." What then saith Christ? When Peter ?^5:'''®''-' ° •' bav. said, not my feet only, but also tny hands and tny head. He ' He replieth, ^"*''*-' Ver. 10, 11. He that is vjashed, tieedeth not save to icash his feet, but is clean every whit; and ye are clean*, but not* al. all. For He knew who should betray Him". through "And if thev are clean, why washelh He" their feet ?" *''*f ."'fj' which T That we may learn to be modest'' On which account He have came not to any other part of the body, but to that which is ^J,^gg™j considered more dishonourable than the rest. But what is, (from c. He that is washed? It is instead of, "he that is clean."5ai. Were they then clean, who had not' yet been delivered from ' wash- their sins, nor deemed worthy of the Spirit, since sin still Thou.' had the mastery, the handwriting of the curse still remain- VsTpiif- ing, the victim not having yet been offered ? How then ' al. calleth He them clean?" That thou mayest not deem them^^g^yj^g^^ clean, as delivered from their sins. He addeth ¦*, Behold, ye not.' are clean through the word that I have spoken unto you. g, j°g_ 3. That is, " In this way ye are so far^ clean ; ye have received ^rras. the hght, ye have been freed from Jewish error. For the Pi-ophet also saith, " Wash you, make you clean, put away the is. i , 16. mekednesses from your souls ; so that such a one is washed and is clean." Since then these men had cast away all wickedness from their souls, and had companied with Him with a pure mind, therefore He saith according to the word of the Prophet, " he that is washed is clean already." For in that place also It meaneth not the " washing" of water, practised by the Jews; but the cleansing of the con-j^^^^^^ science'". the ere- „ , »T Tl ation.' ' Him, therefore said He, Ye are net all clean. IN . 1 . 2 s 618 Care of widows recommended - Homil. [3.J Be we then also clean ; learn we to do well. But what J^^is " well ?" Judge for the fatherless, plead for the widow ,- and come, let us reason together, saith the Lord. There is frequent mention in the Scriptures of widows and orphans, but we make no account of this. Yet consider how great is the reward. Though, It saith, your sins be as scarlet, I will whiten them as snow; though they be red like crimson, I will whiten ihem as wool. For a widow is 'or 'It' an unprotected being, therefore He' taketh much care for her. For they, when it is even in their power to contract a second marriage, endure the hardships of widowhood through fear of God. Let us then all, both men and women, stretch forth our hands to them, that we may never undergo the sorrows of widowhood ; or if we should have to undergo ''al.'but them, let us lay up" a great store of kindness for ourselves. not M^ Not small is the power of the widow's tears, il is able to ^^''%° open heaven itself Let us not then trample on them, nor them, if. . .,", we lay make their calamity worse, but assist them by every means. 3"?, If so we do, we shall put around' ourselves much safety, both 'putting in the present life, and in that which is to come. For not here alone, but there also will they be our defenders, cutting away most of our sins by reason of our beneficence towards them, and causing us to stand boldly before the judgment- *o;. 6, 71. I speak not of all, and, I know whom I have chosen ; and not 0^3 ig" one of these sayings doth he feel. Now when He had washed their feet, and taken His garments, and sat down. He said. Know ye what I have done utito you ? He no longer ad dresseth Himself to Peter only, but to them all. Ver. LS. Ve call Me Lord^ and Master*, and ye say weW,^al.'the . Christ.' for so I am. ^Master Ye call Me. He taketh to Him their judgment, and then^"^^.^ that the words may not be thought to be words of their kind- N. T. ness. He addeth,/or so I am. By introducing a saying of theirs^ He maketh it not offensive, and by confirming it^al. Himself when introduced from them, unsuspected. For so them' i^awi. He saith. Seest thou how when He converselh ^i^\th^benot the disciples. He speaketh revealing more what belongeth ijaiSi, unto Himself? As He saith. Call no man master on ^(^rih^^J-^^ ' So when He had washed their feet, and had taken Sfc. N.T. 8. 9. 2 s 2 620 Abasement of Christ a warning against pride. HoMiL./or One is your Guide^, so also, And call no man father T^^upon earth. But the " one" and "one^" is spoken not ofthe WTJjs Father only, but of Himself also. For had He spoken ex- M^te?,^ eluding Himself, how saith He, That ye may become the one fJ children of the light ? And again, if He called the Father e. 12,36. only, "Master," how saith He, For so I am; and again, For one is your Guide, even Christ ? 'al. 'the Ver. 14, 15. If I then, He saith, your Lord^ and Master '^''"^'' have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye should do as I have done to you. And yet it is not the same thing, for He is Lord and Master, but ye are fellow-servants one of another. What meaneth then the "as?" "With the same zeal." For on this account He taketh instances from greater actions that we may, if so be, perform the less. Thus schoolmasters write the letters for children very beautifully, that they may come to imitate them though but in an inferior manner. Where now are they who spit on their fellow-servants? where now they who demand honours ? Christ washed the feet of the traitor, the sacrilegious, the thief, and that close to the time of the betrayal, and incurable as he was, made him a partaker of His table ; and art thou highminded, and dost thou draw up thine eyebrows ? " Let us then wash one another's feet," saith some one, " then we must wash those of our domestics." And what great thing if we do wash even * iin-av- those of our domestics.'' In our case* "slave'' and "free" *" is a difierence of words; but there an actual reality. For si.e.thishy nature He was Lord and we servants, yet even this" He bumble refused not at this time to do. But now it is matter for office . contentmeiit if we do not treat free men as bondmen, as o r6re slaves bought with money. And what shall we say in that day', if after receiving proofs of such forbearance, we ourselves do not imitate them at all, but take the contrary part, being in diametrical opposition, lifted up, and not discharging the debt ? For God hath made us debtors one to another, having first so done Himself, and halh made us debtors of a less amount. For He was our Lord, but we do it, if we do it at all, to our fellow-servants, a thing which He Himself implied by saying. If I then your Lord and Master — so also do ye. Humility true greatness. 62 1 It would indeed naturally have followed to say, " How much John more should ye servants," but He left this to the conscience le— is. of the hearers. But why hath He done this now? They were for the future to enjoy, some greater, some less honour. In order then [2.] that they may not exalt themselves one above the other, and say as they did before, Who is the greatest, nor be angry Mat. 18, one against the other, He taketh down' the high thoughts ofrg^j_ them all, by saying, that "although thou mayest be very great, ' ?«!¦§- thou oughtest to have no high thoughts towards thy brother." And He mentioned not the greater action, that " if I have washed the feet of the traitor, what great matter if ye one another's ?" but having exemplified this by deeds, He then left it to the judgment of the spectators. Therefore He said. Whosoever shall do and teach, the same shall be caWed Matt. 5, 19 great ; for this is " to teach" a thing, actually to do it. What pride should not this remove ? what kind of folly and msolence should it not annihilate^! He who sitteth upon '^ Kcj/di- the Cherubim washed the feet of the traitor, and dost thou, O "^^^ man, thou that art earth and ashes and cinders and dust, dost thou exalt thyself, and art thou highminded ? And how great a hell wouldest thou not deserve ? If then thou desirest a high state of mind, come, I will shew thee the way to it; for thou dost not even know what it is. The man then who gives heed to the present things as being great, is of a mean soul, so that there can neither be humility without greatness of soul, nor conceit except from littleness of soul. For as littie children are eager for trifles, gaping upon balls and hoops and dice', but cannot even form an idea of important' ""^Tpa- , . , . '11 -t yaXovs, matters; so m this case, one who is truly wise, will deem square present things as nothing, (so that he will neither choose to ^™^' acquire them himself, nor to receive them from others;) but dice. he who is not of such a character will be affected in a contrary way, intent upon cobwebs and shadows and dreams and things less substantial than these. Ver. 16 — 18. Verily I say unto you, ihe servant is not greater than Ms lord, neither he that is setit greater than he that sent him. If ye know these things, happy are ye if ye do them. I speak not of you all^ — but ihat the Scripture 1" I speak not of you all, I know whom I have chosen, N. T. 622 Blessing on obedience : the traitor's ingratitude. Homil. way be fulfilled. He that eateth bread with Me hath lifted l^^I' up his heel against Me. What He said before, this He saith here also, to shame them ; " For if the servant is not greater than his master, nor he that is sent greater than him that sent him, and these things have been done by Me, much more ought they to be . done by you." Then, lest any one should say, "Why now sayest Thou these things? Do we not already know them ?" He addeth this very thing, " I speak not to you as not knowing, but that by your actions ye may shew forth the things spoken of" For " to know," belongeth to all ; but "to do," not to all. On this account He said, Blessed are ye if ye do them ; and on this account I continually and ever say the same to you, although ye know it, that I may set you on the work. Since even Jews " know," but ' ahrh yet they are not "blessed;" for they do not what they know' / speak not. He saith, of you all. O what forbearance ! Not yet doth He convict the traitor, but veileth the matter, hence giving him room for repentance. He convicteth and yet doth not convict him when He saith thus. He that eateth bread with Me hath lifted up his heel against Me. It seems to me that the. The servant is not greater than his Lord, was uttered for this purpose also, that if any persons should at any time suffer harm either from domestics or from any of the meaner sort, they should not be offended; looking to the instance of Judas, who having enjoyed ten thousand good things, repaid his Benefactor with the contrary. On this account He added. He that eateth bread with Me, and letting pass all the rest. He hath put that which was most fitted to restrain and shame him ; " he who was fed by Me," He sailh, " and who shared My table." And He spake the words, to instruct them to benefit those who did evil to them, even though such persons should continue incurable. But having said, / speak not of you all, in order not lo ' lit. ' to attach fear to more than one^. He at last separateth the traitor, ""*°y speaking thus; He that eateth bread with 3Ie. For the, not of you all, doth not direct the words to any single one, therefore He added. He that eateth bread with Me; shewing to that wretched one that He was not seized in ignorance, but even wilh full knowledge ; a thing which of itself was How to act under injury. 623 most of all fitted to restrain him. And He said not, " betrayeth John Me," but, hath lifted up his heel against Me, desiring to ig—iJ. represent the deceit, the treachery, the secresy ofthe plot. These things are written that we bear not malice towards [3.] those who injure us; but rebuke them and weep for them; for the fit subjects of weeping are not they who suffer, but they who do the wrong. The grasping man, the false accuser, and whoso worketh any other evil thing, do themselves the greatest injury, and us the greatest good, if we do not avenge ourselves. Such a case as this: some one has robbed thee; hast thou given thanks for the injury, and glorified God ? by that thanksgiving thou hast gained ten thousand rewards, just as he hath gathered for himself fire unspeakable. But if any one say, " How then, if I could not defend myself against him who wronged me, being weaker?" I would say this, that thou couldest have put into action the being discon tented, the being impatient, (for these things are in our power,) the praying against him who grieved you, the uttering ten thousand curses against him, the speaking ill of him to every one. He therefore who hath not done these things shall even be rewarded for not defending himself, since it is clear that even if he had had the power, he would not have done it. The injured man uses any weapon that comes to hand, when, being little of soul, he defends himself against one who has injured him, by curses, by abuse, by plotting. Do thou then not only not do these things, but even pray for him ; for if thou do them not, but wilt even pray for him, thou art become like unlo God. For, pray. It saith, ^or ihem thai despitefully Matt. 6, use you — that ye may be like unto^ your Father Which is inf^^}^^^' Heaven. Seest thou how we are ihe greatest gainers from children the insolence of others ? Nothing so deHghteth God, as the^'. t. not returning evil for evil. But what say I ? Not returning evil for evil? Surely we are enjoined to return the opposite, benefits, prayers. Wherefore Christ also repaid him who was about to betray Him with every thing opposite. He washed his feet, convicted him secretly, rebuked him sparingly, tended^ him, allowed him to share His table a,nd^ le^pd- His kiss, and not even by these' was he made better; never- ^al^^y theless (Christ) continued doing His own part. this' But come, let us teach thee even from the example of ' or, in its own way. 624 Forgiveness of injuries instanced from the Old Testament. Homil. servants, and (to make the lesson stronger) those in the Old -"(Testament), that thou mayest know that we have no ground of defence when we remember a wrong. Will you then that I tell you of Moses, or shall we go yet farther back? For the more ancient the instances that can be pointed out, the more are we surpassed. "Why so?" Because virtue was then more difficult. Those men had no written precepts, no patterns of living, but their nature fought, unarmed, by itself, and was forced to float in all directions unballasted". Wherc- Kofl' fgyg also when praising Noah, God called him not simply ^avepfui perfect, but added, in his generation ; signifying, " at that ^o-Tos. time," when there were many hindrances, since many others 1. shone after him, yet will he have nothing less than they ; for in his own time he was perfect. Who then before Moses was patient? The blessed and noble Joseph, who having shone by his chastity, shone no less by his long suffering. He was sold when he had done no wrong, but was waiting on others, and serving, and performing all the duties of domestics. They brought against him au evil accusation, and he did not defend himself, though he had his father on his side. Nay, he even went lo carry food to them in the desert, and when he found them not, he did not despair or turn back, (yet he had an excuse for doing so had he chosen,) hut remained near the wild beasts and those savage men, pre serving the feeling of a true brother. Again, when he dwelt in the prison house, and was asked the cause, he spake no evil of them, but only, " I have done nothing," and, " I was stolen out of the land of the Hebrews ;" and after this again, when he was made lord, he nourished them, and delivered them from ten thousand dangers. If we be sober, the wicked ness of our neighbour is not strong enough to cast us out of our own virtue. But those others were not like him ; they both stripped him, and endeavoured to kill him, and reproach him with his dream, though they had even received their meat from him, and planned lo deprive him of life and of liberty. And they ate, and cared not for their brother lying naked in the pit. What could be worse than such brutality ? Were they not worse than any number of murderers ? And after this, having drawn him up, they gave him over to ten thousand deaths, selling him to barbarian and savage men, who were on their Greater obligation on Christians. 625 journey to barbarians. Yet he, when he became ruler, not John only remitted them their punishment, but even acquitted them, ,7 jg as far at least as relating to himself, of their sin, calling what ~ had been done a dispensation of God, not any wickedness of theirs; and the things which he did against them he did not as remembering evil, but in all these he dissembled, for his brother's' sake. After this, when he saw them clinging to him, ' i- e. he straightway threw away the mask, and wept aloud, andmin's. embraced them, as though he had received the greatest bene fits, he, who formerly was made away with by them, and he brought them all down into Egypt, and repaid them with ten thousand benefits. WTiat excuse then shall we have, if after the Law, and after grace, and after the addition of so much heavenly wisdom, we do not even strive to rival him who lived before grace and before the Law ? Who, shall deliver us from punishment? For there is nothing, there is nothing more grievous than the remembrance of injuries. And this the man halh shewed that owed ten thousand talents; from whom payment was at one time not demanded, at another time again demanded ; not demanded, because of the loving kindness of God; but demanded, because of his own wicked ness, and because of his malice toward his fellow-servant. Knowing all which things, let us forgive our neighbours their ti-espasses, and repay them by deeds of an opposite kind, that we too may obtain mercy from God, through the grace and lovingkindness of our Lord Jesus Christ, to Whom be glory and dominion for ever and ever. Amen. HOMILY LXXn. John xiii. 20. ° Verily verily I say unto you, He that receiveth whomsoever I send, receiveth Me : and He that receiveth Me, receiveth Him that sent Me. lal. • re- GREAT is the recompense' of care bestowed upon the 2"™' -. servants of God, and of itself it yieldeth to us its fruits. 6iv. For, he that receiveth you, It saith, receiveth Me, and lie 40^*' ' that receiveth Me, receiveth Him that sent Me. Now what can be equal to the receiving Christ and His Father? But what kind of connection hath this with what was said before ? What hath it in common with that which He had said. If ye do these things happy are ye, lo add, He thai receiveth you ? 3al.'oneA close connection, and very harmonious'- Observe how. may see -^jjgn they were about to go forth and to suffer many dread- close ful things, He comforteth them in two ways; one derived tion " from Himself, the other derived from others. " For if," He siace' saith, "ye are truly wise, ever keeping Me in mind, and bearing about all both what I said, and what I did, ye will easily endure terrible things. And not iu this way only, but also from your enjoying great attention from all men." Thefirsl point He declared when He said. If ye do these things happy are ye ; the second when He said. He that receiveth you receiveth Me. For He opened the houses of all men to them, so that both from the sound wisdom of their manners, and the zeal of those who would tend them, they might have twofold » Ver. 19. omitted. Now I tell you pass ye may believe that I am. before it come, that when it is come to Christ is troubled ; the beloved disciple. 627 comfort. Then when He had giiren these directions to them John as to men about to run through all the world, reflecting that 21. 22! the traitor was deprived of both of these things, and would enjoy neither of them, neither patience in toils, nor the service of kind entertainers. He again was troubled. And the Evan gelist to signify this besides, and to shew that it was on his"i.e.the account that He was troubled, adds, ™' " ^ Ver. 21. When Jesus had thus said. He tvas troubled in spirit, and testified, and said, Verily, verily I say unto you, that one of you shall betray Me. Again He bringeth fear on all by not mentioning (the traitor) hy name. Ver. 22. "But they are in doubt'';" although conscious to themselves of nothing e^'il; but they deemed the declaration of Christ more to be believed than their own thoughts. Wherefore they looked one on another. By laying the whole upon one, Jesus would" have cut short their fear, but by^al.'The adding, one of you. He troubled all. What then ? The rest '^y'"^' looked upon one another; but the ever fei-vent Peter beckoneth " would' to John. Since he had been before rebuked, and when Christ desired to wash him would have hindered Him, and since he is every where found moved indeed by love, yet blamed ; being on this account afraid, he neither kept quiet, nor did he speak, but wished to gain information by means of John. But it is a question worth asking, why when all were distressed, and trembling, when their leader was afraid, John tike one at ease^ leans on Jesus' bosom, z.nd'^ivTpv- notonly leans, but even (lies) on His breast? Nor is this'''"''' the only thing worthy of enquiry, but that also which follows. What is that.? What he saith of himself. Whom Jesus loved. Why did no one else say this of himself? yet the others were loved too. But he more than any. And if no other hath said this about him, but he about himself, it is nothing wonderful. Paul too does the same*, when occasion M.e. calls, saying thus, / knew a tnan fourteen years ago; yetofhim- in fact he^ has gone through other no trifling praises off^f^^^^^ ^ Then the disciples looked one on ciples, whom Jesus loved. Simon Peter another, doubting of whom He spake, therefore beckoned to him, that he I^_ Q'_ sliould ask who it should be of whom ¦ c Ygp. 23 25. Now there was He spake. He then, lying on Jesus' leaning on Jesus' bosom one of His dis- breast, saith unto Him, Lord, who is it ? 628 Of him who lay in Jesus' bosom. Homil. himself. Seems it to thee a small thing that, when he had ^^"•- heard. Follow Me', he straightway left his nets, and his St.John, father, and followed ; and that Christ took him alone with M^ri Peter into the mountain, and another time again when He 21- went into a house = ? What high praise also has he himself 1. ' ' passed on Peter without concealment, telling us that Christ ° "^ ''^^'' said, Peter ^. lovest thou Me more than these? and every rus. ' ' ...,'' Luke 8, where he sheweth him warm, and nobly disposed towards 3 Smon himself* ; for instance, when he said. Lord, and what shall «o» of tJiis man do ? he spake from great love. But why did* no § fifing ^-^ c.2i,l5. other say (this^) concerning him? Because he would not J" . , himself have said it, unless be had come to this passage'. avT6v. For if after telling us that Peter beckoned to John to ask, he tl?s o"^^*^ added nothing more, he would have caused considerable count doubt, and have compelled us lo enquire into the reason. 6 i. e". In order therefore himself to solve this difficulty, he saith, that « He lay on the bosom of Jesus." Thinkest thou that thou loved hast learnt a little thing when thou hast heard that "he lay," J".""- and that their Master allowed such boldness to them'? If ' I. e. in his thou desirest to know the cause of this, the action was of ygt^jy love ^ ; wherefore he saith. Whom Jesus loved'". I suppose 8 Sav. also that John doth this for another reason, as wishing to 'him.' ' shew that he was exempt from the charge ; and so he speats 'd^T"^?^''* openly and is confident. Again, why did he use these 11 xap^^ words, not at any other point of time", but only when the chief of the Apostles beckoned ? That thou mightest not deem that Peter beckoned to him as being greater, he saith that the thing took place because of the great love (which Jesus bare him). But why doth he even lie on His bosom.'' They had not as yet formed any high surmises concerning '"or. Him ; besides, in this way He'" calmed their despondency; for it is probable that at this time their faces were over clouded. If they were troubled in their souls, much more would they be so in their countenances. Soothing them therefore by word and by the question. He makes a way before hand, and allows him to lean on His breast. Observe too his modesty ; he mentions not his own name, but, whom He loved. As also Paul, when he said, / knew a man about fourteen years ago. Now for the first time Jesus con victed the traitor, but not even now by name ; but how ? The giving ofthe sop: the traitor's insensibility. 629 Ver. 26. He it is, to whom I shall give a sop when I John have dipped it^. ^—Is Even the manner (of the rebuke) was calculated to put him to shame. He respected not the table, though he shared the bread ; be it so ; but the receiving the sop from His own hand, whom would not that have won over ? yet him it won uot. Ver. 27. Tlien^ Satan entered into him. 'after Laughing at him for his shamelessness. As long as hejvf. t. belonged to the band of disciples he dared not spring upon him, but attacked" him from without; but when Christ made "al. 'put him manifest and separated him, then he sprang upon him °''^^' without fear. It was not filling to keep within one of such a character, and who so long had remained incorrigible. Wherefore He henceforth cast him out, and then that other seized him when cut off, and he leaving them went forth by "igi't^ :tnt Jesus saith unto him, Friend*, that thou doest, do quickly, forth Ver. 28. Now no man at Ihe table knew with what intent i,^„((, He spake this unto him". ^™' [2.] Wonderful insensibility ! How could it be that he &c. was neither softened nor shamed ; but rendered yet more '^^ ^" shameless, went out. The do quickly, is not the expression of one commanding, nor advising, but of one reproaching, and shewing him that He desired lo correct him, but that since he was incorrigible. He let him go. And this, the Evangehst sailh, no man of those that sat at the table knew. Some one may perhaps find here a considerable difficulty, if, when the disciples had asked, "Who is it?" and He had answered, He to whom I shall give a sop when I have dipped it, they did not even so understand ; unless indeed He spake it secretiy, so that no man should hear. For John on this very account, leaning by His breast, asked Him almost close to His ear, so that the traitor might not be made manifest ; and Christ answered in like manner, so that not even then did He discover him. And though He spake emphatically", ^al. ' more ^ And when He had dipped the sop, Jesus had said unto him. Buy those^ ^"^ ^ Be gave it to Judas Iscariot, the son things that we have need of against the of Simon. N.T. feast, or that he should give something ' Ver 29 30. For some of them to the poor. He then having received thought, because Judas had the bag, that the sop, went immediately out. 630 The traitor rebuked secretly : Christ's care for the poor. Homil. Friend, that thou doest, do quickly, even so they understood ^^•^•'•" not. But He spake thus to shew that the things were true which had been said by Him to the Jews concerning His c. 10,18. death. For We hdi,d saxd to ^em, I have power to lay down My life, and I have power to take it again : and. No man taketh it from Me. As long then as He would retain it, no man was able (to take it) ; but when He resigned it, then the action became easy. All this He implied when He said. That thou doest, do quickly. Yet not even then did He expose 'Judas him', for perhaps the others might have torn him in pieces, or Peter might have killed him. On this account no man at the table knew. Not even John ? Not even he : for he could '-ial. not have expected that a disciple would an'ive" at such a gone* pitch of wickedness. For since they were far from such out' iniquity themselves, they could not suspect such things con- V. 18. cerning others. As before He had told them, I speak not of you all, yet did not reveal the person ; so here, they thought that it was said concerning some other matter. It was night, saith the Evangelist, when he went out. " Why tellest thou me the time ?" That thou mayest learn his forwardness, that not even the time restrained him from his purpose. Yet not even did this make him quite manifest, for the others were at this time in confusion, occupied by fear and great distress, and they knew not (he true 3al. reason of what had been said, but supposed' that He spake It safth' '^"®' "¦* oi'*3er that Judas might give somewhat to the poor. For He cared greatly for the poor, teaching us also to bestow much diligence on this thing. But they thought this, not without a cause, but because he had the bag. Yet no one appears to have brought money to Him; that the female Luke 8, disciples nourished Him of their substance, It has said, but ijljg this'' It hath no where intimated. But how did He who carrying bade His disciples bear neither scrip, nor money, nor staff, ofmoney _. ,., . . Himself bear a bag to minister to the poor ? That thou mayest learn, that it behoveth even him who is exceedingly needy and cmcified, to be very careful on this point. For many things «oko- He did in the way of dispensation* for our instruction. The voiuiv disciples then thought that He said this, that Judas should give something to the poor ; and not even this shamed him. His not being willing even to the last day to make him a Christ glorified on the Cross. 631 public example. We too ought to do the like, and not John parade the sins of our companions, though they be incurable. ^'^30' For even after this He gave a kiss to the man who came to betray Him, and endured', such an action as that was, and' «£"-£- then proceeded lo a thing of far greater daring'-, the Cross 2 a\"Tfar itself, to the death of shame, and there again He manifested ™o''e His lovingkindness. And here He calleth it "glory," shewing ous''^ us that there is nothing so shameful and reproachful which 1^^'^' ^'•'' makes not brighter him who goeth to it, if it be done ac cording to the will of God. At least after the going forth of Judas to the betraying. He saith, Ver. 31. Now is ihe Son of Man glorified'. In this way rousing the dejected thoughts ofthe disciples, and persuading them not only not to despond, but even to rejoice. On this account He rebuked Peter at the first, because for one who has been in death to overcome death, is great glory. And this is what He said of Himself, When I am lifted tip^, then ye shall know thai I Am; and again. Destroy ihis Temple; and again. No sign shall be given untoc 8,28. you* but the sign of Jonas. For how can it be otherwise ^^^^'jg' than great glory, the being able even after death to do greater 39. things than before death ? for in order that the Resurrection genera- might he believed, the disciples did work greater things. But^""' unless He had lived, and had been God, how could these men have wrought such things in His Name? Ver. 32. And God shall glorify Him^. What is. And God shall glorify Him in Himself? It is " by means of* Himself, not by means of another." " 5i4 And shall straightway glorify Him. That is, "simultaneously with the Cross." "For it will not be after much time," He saith, "nor will He wait for the distant season of the Resurrection, nor will He then shew Him glorious, but straightway on the Cross itself His glories shall appear. And so the sun was dark ened ^ the rocks rent, the vail of the temple was parted ^_aL^^ asunder, many bodies of saints that slept arose, the tomb had away' its seals, tbe guards sat by, and while a stone lay over the f A7id God is glorified in Him. N.T. *> If God be glorified m Him, God 8 When ye have lifted up the Son shall also glorify SfC. N. 1. of Man, N.T. 682 First words of sorrow. Homtl. Body, the Body rose ; forty days passed by, and the Gift of ™"the Spirit came, and they all straightway preached Him. This is, shall glorify Him in Himself, and sliall straightway glorify Him ; not by Angels or Archangels, not by any other [3.] power, but by Himself. But how did He also glorify Him by Himself? By doing all for the glory of the Son. Yet the Son did all. Seest thou that He referreth to the Father the things done by Himself? Ver. 33. Little children, yet a little while I am with you — and^ as I said unto the Jews, Whither I go ye cannot come, so note L say to you. He now begins words of sorrow after the supper. For when Judas went forth it was no longer evening, but night. 'i.e.theyBut since they' were about to come shortly, it was necessary were to *° ^^* ^ things before the disciples, that they might have take them in remembrance ; or rather, the Spirit recalled all to their minds. For it is likely that they would forget many things, as hearing for the first time, and being about to undergo such temptations. Men who were weighed down lo sleep, Luke22, (as another Evangelist saith,) who were possessed by despond- j, jg g ency, as Christ saith Himself, Because I have said these things unto you, sorrow hath filled your hearts, how could they retain all these things exactly? Why then were they spoken ? It became no little gain to them with respect to sor' the their opinion of" Christ, that in after times when reminded', ?i°2by *^®y certainly knew that they had long ago heard these the things from Christ. But wherefore doth He first cast ^'" down their souls, saying. Yet a little while I am with you"? "To the Jews indeed it was said wilh reason, but wherefore dost Thou place us in just the same class with those obstinate ones?" He by no means did so. "Why then said He, As I said to the Jews ?" He reminded them that He did not now, because troubles were upon them, warn them of these things, but that He had foreknown them from the first, and that they were witnesses who had heard that He had said these things to the Jews. Wherefore He added also the word. Utile childreti, that when they heard. As I said to the Jetvs, they might not deem that the expression was used in like sense towards themselves. It was not then ' Ye shall seek Me, and SfC. N. T. and Ben. The new commandment. 633 to depress but to comfort them that He thus spake, that John XIII. 34. 35. their dangers might not, by coming upon them suddenly, '^^^^^ trouble them to excess. Whither I go, ye cannot come. He sheweth that His death is a removal, and a change for the better' to a place which '^erdBe admits not corruptible bodies. This He saith, both to excite "''^ "''''' their love towards Him, and to make il more fervent. Yo know that when we see any of our dearest friends departing from us, our affection is warmest, and the more so, when we see them going to a place to which it is not even possible for us to go. These things then He said, terrifying the Jews, but kindling longing in the disciples. "Such is the place, that not only not they, but not even you, My best beloved, can come there," Here He sheweth also His Own dignity. So now I say to you. Why " now ?" " In one way to them, to you in another way ;" that is, " not with them." But when did the Jews seek Him, when the disciples? The disciples, when they fled; theJews,when they suffered miseries unendurable and surpassing all description at the capture of their city, when the wrath of God was borne down upon them from every side. To the Jews therefore He" spake then,!* al. ' I' because of their unbelief, " but to you now, that troubles might not come upon you unexpected." Ver. 34. A new commandment I give unto you\ For since it was hkely that they would be troubled when they heard these things, as though they were about to be deserted, He comforteth them, investing them with that which was the root of all blessings and a safeguard, love. As though He had said, " Grieve ye at My departure ? Nay, if ye love one another, ye shall be the stronger." Why then said He not this ? Because He said what profited them more than this. Ver. 35. By this shall all men know ihat ye are My ^ if ye disciples^. Imeone By this He at the same time shewed that the company ^ v was shewn to be one of His own*, he afterwards asked boldly ''''"''^'"''himself, while the others held their peace. "What sayest thou, Peter? He said, thou canst not, and thou sayest, "I can?" Therefore thou shalt know from this temptation that »^07r^s thy love is nothing without the presence of the impulse" from Peter taught by his fall. 637 above." Whence it is clear that iu care for him He allowed John 'ST'l T even that fall. He desired indeed to teach him even by the first 37. ' words, but when he continued in his vehemence, He did not indeed throw or force him into the denial, but left him alone, that he might learn his own weakness. Christ had said that He must be betrayed; Peter replied. Be it far from Thee, Lord; Mat.ie, this shall not happen unto Thee. He was rebuked, but not instructed. On the contrary, when Christ desired to wash ver. 8. his feet, he said. Thou shalt never wash my feet*. Again, 'al. when he hears. Thou canst not follow Me now, he saith, g]^°" "Though all deny Thee, I will not deny Thee." Since then it never do was likely that he would be lifted up to folly by his practice thing.' of contradiction, Jesus next teacheth him not to oppose Him. This too Luke implies, when he telleth us that Christ said. And I have prayed for thee, that thy faith fail not ; that Luke22, is, " that thou be not finally lost." In every way teaching ' him humility, and proving that human nature by itself is nothing. But, since great love made him apt for contradic tion. He uow sobereth him, that he might not in after times be subject to this, when he should have received the steward ship of the world, but remembering what he had suffered, might know himself. And look at the violence of his fall ; it did not happen to him once or twice, but he was so beside himself, that in a short time thrice did he utter the words of denial, that he might learn that he did not so love as he was loved. And yet, to one who had so fallen He saith again, Lovest thou Me more than these ? So that the denial was caused not by the cooling of his love, but firom his having been stripped of aid from above. He acceptelh then Peter's love, but cutteth off the spirit of contradiction engendered by it. " For if thou lovest, thou oughtest to obey Him Who is beloved. I said" to thee and" in the to those wilh thee. Thou catist not ; why art thou conten- < ^l ' tious ? Knowest thou what a thing it is to contradict God ? »-^i 1 1 1 „ oaptism which the first is that by alms-domg. "By alms-deeds, sBen. It saith, "and deeds of faith sins are cleansed away." By ^^.^J^^^'J^ alms-doing 1 do not mean that which is maintained by inj us- Ecclus. tice, for this is not alms-doing, but savageness and inhumanity. ^' ^°- What profits it to strip one man and clothe another? For we ^ -^ ^ ^ 642 'The polluted sacrifice. Homil. ought to begin the action with mercy, but this is inhumanity. ^If we give away every thing that we have got from other people, it is no gain to us. And this Zacchseus shews, who on that occasion said, that he propitiated God by Lukei9, giving four times as much as he had taken. But we, when ^' we plunder unboundedly, and give but little, think that we 'al. 'not make God propitious, whereas we do rather' exasperate tJ°™J Him. For tell me, if thou shouldest drag a dead and rotten ass from the waysides and lanes, and bring it to the altar, 2 al. would not all stone thee as accursed and polluted'? „aMe"^'Well then, if I prove that a sacrifice procured by plunder is more polluted than this, what defence shall we obtain? Let us suppose that some article has been obtained by plun der, is it not of fouler scent than a dead ass? Wouldest thou learn how great is the rottenness of sin ? Hear the Prophet Ps.38,5. saying. My wounds stank, and icere corrupt. And dost thou in words entreat God to forget thy misdeeds, and dost thou by what thou thyself doest, robbing and grasping, and placing thy sin upon the altar, cause Him to remember them continually ? But now, this is not the only sin, but there is one more grievous than this, that thou defilest the souls of 3i. e. of the saints'. For the altar is but a stone, and is consecrated, ni'cmts! ^^^ *h^y ^^^^ heas with them Christ Himself; and darest thou to send thither any of such impurity ? " No," saith one, " not the same money, but other." Mockery this, and trifling. Knowest thou not, that if one drop of injustice fall on a great quantity of wealth, the whole is defiled ? And just as a man by casting dung into a pure fountain makes it all unclean, so also in the case of riches, any thing ill gotten entering in makes them to be tainted with the ill savour from itself. Then we wash our hands when we enter into church, but our hearts not so. Why, do our hands send " al. forth a voice ? It is the soul that utters* the words : to that God looketh; cleanness of the body is of uo use, while that is defiled. What profits it, if thou wipe clean thine outward hands, while thou hast those within impure ? For the terrible thing and that which subverts all good is this, that while we are fearful about trifles, we care not for im portant matters. To pray with unwashed hands is a matter indifferent ; but to do it with an unwashed mind, this is the Better no alms than alms with covetousness. 643 extreme of all evils. Hear what was said to the Jews who John busied themselves about such outward impurities. Wash ^l^' thine heart from wickedness, how long shall there be in thee Jer. 4, thoughts of thy labours'? Let us also wash ourselves, not'*' with mire, but with fair water, with alms-doing, not with covetousness. First get fi-ee from rapine, and then shew forth alms-deeds. Let us decline from evil, and do good. Stay Ps. 37, thy hands from covetousness, and so bring them to alms-^'' giving. But if with the same bands we strip one set of persons ', though we may not clothe the others with what' al. 'the has been taken'' from them, yet we shall not thus escape l"^" punishment. For that which is the groundwork' of the'?iven' propitiation is made the grounduork of all wickedness, geo-is Better not shew mercy, than shew it thus ; since for Cain also it had been better not to have* brought his offering afal. all. Now if he who brought too little angered God, when ^^nM one gives what is another's, how shall not he anger Him ? have "I commanded thee," He will say, "not to steal, and better if honourest thou Me from that thou hast stolen ? What ^«}^^ not thinkest thou ? That I am pleased wilh these things ?" Then shall He say to thee. Thou thoughtest wickedly ihat /Ps. 50, am even such an one as thyself; I will rebuke thee, and set lxx. before thy face thy sins. But may it not come to pass that any one of us hear this voice, but having wrought pure alms-deeds, and having our lamps burning, so may we enter into the bride-chamber by the grace and lovingkindness of our Lord Jesus Christ, to Whom with the Father and the Holy Ghost' be glory for ever and ever. Amen. ' Ben. omits, " E. V. How long shall thy vain thoughts lodge within thee 9 'withtheFatherand the Holy Ghost' HOMILY LXXIV. John xiv. 8, 9. Philip saith unto Him, Lord, shew us the Father, and it suf ficeth us. Jesus saith unto him. Have I heen so long time with you, and yet hast thou tiot known Me, Philip ? He who hath seen Me, hath seen the Father ''. Jer.3,3. The Prophet said to the Jews, Thou hadst the countenance LXX. ^ ^ harlot, thou wert shameless towards all men. Now it seems fitting to use this expression not only against that ' i. e. city', but against all who shamelessly set their faces against salem. the truth. For when Philip said to Christ, " Shew us Thy Father," He replied. Have I been so long time tmth you, and hast thou not ktiown Me, Philip? And yet there are some who even after these words separate the Father from the Son. What proximity dost thou require closer than this ? Indeed, from this very saying some have fallen into the malady of Sabellius. But let us, leaving both these and those as in volved in directly opposite error, consider the exact meaning of the words. Have I been so long time with you, and hast thou not ktiown Me, Philip? He saith. What then? re plieth Philip, " Art thou the Father after Whom I enquire ?" "No," He saith. On this account He said not, "hast thou not known Him," but, hast thou not known Me, declaring nothing else but this, that the Son is no other than what the Falher is, yet continuing to be a Son. But how came Philip «. 14, 1. to ask this question ? Christ had said. If ye had known Me, " And how sayest thou then, Shew us the Father ? N.T. Knowledge ofthe Father through Christ. 645 tie should have knowti Mu Father also, and He had often said John ¦ XIV the same to the Jews. Since then Peter and the Jews had g. 9.' often asked Him," Who is the Father?" since Thomas had asked Him, and no one had learnt any thing clear, but His words were still not understood ; Philip, in order that he might not seem to be importunate, and to trouble Him by asking in his turn after the Jews, Shew us the Father, added, and it sufficeth us, "we seek no more." Yet Christ had said. If ye had known Me, ye should have known My Father also, and by Himself He declared the Father. But Philip reversed the order, and said. Shew us ihe Father, as though knowing Christ exactly. But Christ endureth him not, but putteth him in the right way, persuading him to gain the knowledge of the Father through Himself, while Philip desired to see Him with these bodily eyes, having perhaps heard concerning the Prophets, that they " saw God." But those cases, Philip, were acts of condescension. Wherefore Christ said. No man hath seen God at any time ; and again. Every mane. 1, 18. that hath heard and hath learned from God cometh utiio^' ' ' Me. Ve have neither heard His voice at any time, nor c. 6,37. seen His shape. And in the Old Testament, No man shall^xod. see My face, and live. What saith Christ ? Very reprov- ^^' ^"" ingly He saith, Have I been so long time with you, and hast thou not known Me, Philip ? He said not, " hast thou not seen," but, hast ihou noi known Me. " Why," Philip might say, " do I wish to learn conceming Thee ? At pre sent I seek to see Thy Father, and Thou sayest unto me, hast thou not known Me ?" What connection then hath this with the question .'' Surely a very close one ; for if He is that which the Father is, yet continuing a Son, with reason He sheweth in Himself Him Who begat Him. Then to distinguish the Persons He saith. He that hath seen Me hath seen the Fatlier, lest any one should assert that the same is Father, the same Son. P'or had He been the Father, He would not have said. He that hath seen Me hath seen Him. Why then did He not reply, " thou askest things impossible, and not allowed to man ; to Me alone is this possible ?" Because Philip had said, it sufficeth us, as though knowing Christ, He sheweth that he had not even seen 646 The Godhead invisible. Homil. Him. For assuredly he would have known the Father, j-^y-^'had he been able to know the Son'. Wherefore He saith, do this' He that hath seen Me, hath seen the Father. " If any one halh seen Me, he shall also behold Him." What He saith is of this kind : " It is not possible to see either Me or Him." For Philip sought the knowledge which is by sight, and since he thought that he had so seen Christ, he desired in like manner to see the Father; but Jesus sheweth him that he had not even seen Himself. And if any one here call knowledge, sight, I do not contradict him, for, " he that hath known Me," saith Christ, " hath known the Father." Yet He did not say this, but desiring to establish the Con- substantiality, declared, " he that knoweth My Essence, knoweth that of the Father also. " And what is this ?" sailh some one ; for he who is acquainted with creation knoweth also God." Yet all are acquainted with creation, and have seen it, but all do not know God. Besides, let us consider what Phihp seeks to see. Is it the wisdom of the Father? Is it His goodness ? Not so, but the very Whatever God is, the very Essence. To this therefore Christ answereth, He that hath seen Me. Now he that hath seen the creation, hath not also seen the Essence of God. " If any one hath seen Me, he halh seen the Father," He sailh. Now had He been of a different Essence, He would not have spoken thus. But to make use of a grosser argument, no man that knows not what gold is, can discern the substance of gold in silver. For one nature is not shewn by another. Wherefore He rightly rebuked him, saying. Am I so long with you ? Hast thou enjoyed such teaching, hast ihou seen miracles wrought with authority, and all belonging to the Godhead, which the Father alone worketh, sins forgiven, secrets published, ^^^e. death retreating, a creation wrought from earthy and hast given by thou not knowu Me? Because He was clothed with flesh, t'SeTay!*^^''®^"'"'^ ^e Said, Hast thou tiot known Me ? Thou hast [2.] seen the Father; seek not to see more; for in Him thou hast seen Me. If thou hast seen Me, be not over-curious ; for thou hast also in Me known Him. Mndthe Ver. 10. Believest thou tiot thai I am in the Father'? inMe'f '^^^* 'S' " I am seen in that Essence." N. T. Consubslantiality ofthe Father and the Son. 647 The words that I speak, I speak not of Myself. John Seest thou the exceeding nearness, and the proof of the n ^]^' one Essence ? Tlie Falher that dwelleth in Me, He doeth the works. How, beginning with words, doth He come to works ? for that which naturally followed was, that He should say, " the Father speaketh the words." But He putteth two things here, bolh concerning doctrine and miracles. Or il may have been because the words also were works. How then doeth He' Ihem ? In another place He saith. If I do not' the the works of 3Iy Father, believe Me not. How then saitii ^_fo^3J_ He here that the Father doeth them ? To shew this same thing, that there is no interval between the Father and the Son. What He saith is this : " The Falher would not act in one way, and I in another." Indeed in another place both He and the Father work ; My Father worketh hitherto, u. 5, 17. and I work ; shewing in the first passage the unvaryingness of the works", in the second the identity. Aud if the 'i-e. obrious meaning of the words denotes humility, marvel t^e Fa- not; for after having first said, Believest thou not? He then'Jje'™^ spake thus, shewing that He so modelled His words to bring him to the faith ; for He walked in their hearts. Ver. II. Believe^ that I am in the Father and the Father ^ Believe in Me. ^^^-T- " Ye ought not, when ye hear of " Father" and " Son," to seek any thing else to the establishing of the relationship *•< t^s as to Essence, but if this is not sufficient to prove to you"?™ the Condi gnity and Consubslantiality, ye may learn it evenoia-iav from the works." Had the, he that hath seen Me, haih'^"J2.^ seen My Father, been used with respect to works, He would not afterwards have said, Or else believe Me for ihe very works' sake. And then to shew that He is not only able to do these things, but also other much greater than these. He putteth them with excess. For He saith not, "I can do greater things than these," but, what was much more wonderful, " I can give to others also to do greater things than these." Ver. 12. Verily, verily, I say unto you. He that believeth on Me, the works ihat I do shall he do also; and greater works than these sliall he do, because I go to the Father. 648 Authority of Christ: the living sacrifice. Homil. That is, " it now remaineth for you to work miracles, for I ^^^^^' go away." Then when He had accomplished what His argument intended. He saith, Ver. 13. Whatsoever ye shall ask in My Name, that tmll I do, that the Father may be glorified in Me. Seest thou again that it is He who doeth it ; /, saith He, will do it ; not, " 1 will ask of the Father," but, thai the Father may be glorifi.ed in Me. In another place He said, c. 13,32. God shall glorify Him in Himself, but here, " He shall glorify the Father;" for when the Son shall appear wilh great power, He Who begat shall be glorified. But what is,m My Acts3,6. Name ? That which the Apostles said. In the Name of Jesus Christ, arise and walk. For all the miracles which Acts 11, they did He wrought in them, and the hand ofthe Lord was with them. ' If ye Ver. 14. / will do^ it, He saith. oKM "* Seest thou His authority ? The things done by means of thing in others Himself doeth; halh He no power for the things done Name, by Himself, except as being wrought in by the Father? Lr^^ And who could say this ? But why doth He put it second ? To confirm His own word, and to shew that the former sayings were of condescension. Biit the, I go to the Father, is this : " I shall not perish, but remain in My own proper Dignity, and Am in Heaven." All this He said, comforting them. For since il was likelj' that they, not yet understanding His discourses concerning the Resurrection, would imagine something dismal, He in other discourses promiseth that He will give them such things, soothing them in every way, and shewing that He abideth continually; and not only abideth, but that He will even shew forth greater power. [3.] Let us then follow Him, and take up the Cross. For though persecution be not present, yet the season for another Col.3,5. kind of death is with us. Mortify, It s&\th, your members which are upon earth. Let us then quench concupiscence, Kom. slay anger, abolish envy. This is a living sacrifice. This ' sacrifice ends not in ashes, is not dispersed in smoke, wants neither wood, nor fire, nor knife. For it halh both fire and a knife, even the Holy Spirit. Using this knife, circumcise ^ the superfluous and alien portion of thy heart ; open the 'mala- closeduess of thine ears, for vices'* and evil desires are wont dies' Love of money inexcusable. 649 to stop the way against the entrance of the word. The Joh.v XIV desire of money, when it is set before one, permits not to hear ^ j^ ' the word concerning almsgiving; and malice when it is present raises a wall against the teaching concerning love; and some other malady falling ou in its turn makes the soul yet more dull lo all things. Let us then do away these wicked desires; it is enough to have willed, and all are quenched. For let us not, I entreat, look to this, that the love of wealth is a tyrannical thing, but that the tyranny is that of our own slackmindedness. Many indeed say that they do not even know what money is. For this desire is not a natural one; such as are natural were implanted in us from the first, from the beginning, but as for gold and silver, for a long time not even what it is was known. Whence then grew this desire ? From vainglory and extreme slackmindedness. For of desires some are necessary, some natural, some neither the one nor the other. For example, those which if not gratified destroy the creature are both natural and necessary, as the desire of meat and drink and sleep ; carnal desire is natural indeed but not necessary, for many have got the better of it, and have not died. But the desire of wealth is neither natural nor necessary, but superfluous ; and if we choose we need not admit its beginning. At any rate, Christ speaking of virginity saith, He that wMatt.19^ able to receive it, let him receive it. But concerning riches not so, but how ? " Except a man forsake all thatL"kei4, 33. he hath, he is not worthy of Me." What was easy He recommended, but what goes beyond the many He leaveth to choice. Why then do we deprive ourselves of all ex cuse ? The man who is made captive by some more tyrannical passion shall not suffer a heavy punishment, but he who is subdued by a weak one is deprived of all defence. For what shall we reply when He saith," Ye saw Me hungry Mat.25i and fed Me not?" what excuse shall we have? We shall *'-^- certainly plead poverty ; yet we are not pooier than that widow, who by throwing in two mites overshot all the rest. For God requireth not the quantity of the offering, but the measure ofthe mind; and that He dolh so, comes from His tender care. Let us then, admiring His lovingkindness, contribute what is in our power, that having both in this 2 u 650 The lovingkindness of God here and hereafter. LXXIV ^^^^ ^"'^ ™ ^^^ which is to come obtained in abundance the " lovingkindness of God, we may be able to enjoy the good things promised to us, through the grace and lovingkindness of our Lord Jesus Christ, to Whom be glory for ever and ever. Amen. HOMILY LXXV. John xiv. 15 — 17. If ye love Me, keep My commandments. And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever ; even the Spirit of truth, Whom the world canrwt receive, because it seeth Him not, neither hrmweth Him". We need every where works and actions, not a mere shew of words. For to say and to promise is easy for any one, but to act is not equally easy. Why have I made these remarks ? Because there are many at this time who say that they fear and love God, but in their works shew the contrary ; but God requireth that love which is shewn by works. Wherefore He said to the disciples, If ye love Me, keep My command ments. For after He had told them. Whatsoever ye shall ask^, I will do it, that they might not deem the mere "asking"'™ ^y to be availing. He added. If ye love Me, " then," He saith, n. t.' "I will do it." And since it was likely that they would be troubled when they heard that, L go'' to the Father, He'al. *- telleth them " to be troubled now is not to love, to love is to^"'"' obey My words. I have given you a commandment that ye love one another, that ye do so to each other as I have done to you ; this is love, to obey these My words, and to yield to Him Who is the object of your love." And I will ask the Father, and He shall give you another Comforter. Again His speech is one of condescension. For since it was probable, that they not yet knowing Him would ' But ye know Him, for He dwelleth with you, and shall be with you. N.T. 2 u 2 952 The Son and the Holy Spirit Two Persons, one Substance Homil. eagerly seek His society. His discourse, His presence in the ^ flesh, and would admit of no consolation when He was absent, what saith He? / will ask the Father, and He shall give you another Comforter, that is, " Another like unto Me." Let those be ashamed who have the disease of Sabellius"', who hold not the fitting opinion concerning the Spirit. For the marvel of this discourse is this, that it hath stricken down contradictory heresies with the same blow. For by saying " another," He sheweth the difference of Person, and by "Paraclete," the connection of Substance. But why said He, / will ask ihe Father f Because had He said, " I will send Him," they would not have so much believed, and now tbe object is that He should be believed. For afterwards c.20,22. He declares that He Himself sendeth Him, saying. Receive ye the Holy Ghost ; but in this place He telleth them that He asketh the Father, so as to render His discourse credible i;. 1, 16. to them. Since John saith of Him, Of His fulness have all we received; but what He had, how receiveth He from Luke 3, another? And again. He shall baptize you with the Holy ^^" Ghost and with fire. " But what had He more than the Apostles, if He was about to ask It of His Father in order to give It to others, when they often even without prayer appear 'Theob-to have done thus?" And how ^, if It is sent according to i^mitby request from the Father, dolh It descend of Itself? And how other is that Which is every where present sent by Another, That tions'. Which divideth to every man severally as He will, and Which \2°\\ ^^^^ ^^''*^ authority. Separate Me Paul and Barnabas? Acts 13, Those ministers were ministering unto God, yet still It called ^' them authoritatively to Its own work ; not that It called them to any different work, but in order to shew Its power. " What then," saith some one, "is, / will ask ihe Father?" (He saith it) to shew the lime of Its coming. For when He had 2i.e. of cleansed them by the sacrifice ^ then the Holy Ghost lighted Himself ^jpQjj them. " And why, while He was with them, came It not?" Because the sacrifice was not yet offered. But when afterwards sin had been loosed, and they were being sent forth to dangers, and were stripping themselves for the con- i" Sabellius was a bishop in Upper sonality of the Son and the Holy Spirit, Egypt in the third century. The heresy and holds that they are manifestations which bears his name denies the Per- or characters of the Godhead. Promise ofthe Indwelling Spirit. 653 test, then need was that the Anointer' should come. "But john why did not the Spirit come immediately after the Resur- ^}7' rection?" In order that being greatly desirous of It, theyf^jf— might receive It with great joy. For as long as Christ was"!'Ta. with them, they were not in tribulation ; but when He de parted, being made defenceless and thrown into much fear, they would receive It with much readiness. He remaineth with you. This sheweth that even after death It departeth not. But lest when they heard of the "Paraclete," they should imagine a second Incarnation, and expect to see It wilh their eyes. He setteth them right by say ing, Whom the world cannot receive, because ii seeth Him not. "He will not be with you as I have been, but will dwell in your very souls ;" for this is the, shall be in you^. He calleth-' al. 're- it the Spirit of truth ; thus explaining the types in the Old;^ yo^ . Testament. That He may be" itith you. What is, may be with^"'-!^y you? That which He sailh Himself, that/ am tvith you.^.T. Besides, He also implieth something else, that " the case ofthe Mat.28, Spirit shall not be the same as Mine, He shall never leave you." Whom the world cannot receive, because it seeth Him not. " Why, what is there belonging to the other Per sons that is visible ?" Nothing ; but He speaketh here of knowledge ; at least He addeth, neither knoweth Him. For He is wont, in the case of exact knowledge, to call it "sight;" because sight is clearer than the other senses, by this He always representeth exact knowledge. By world. He here speaketh of the wicked, thus too comforting the disciples by giving to them a special gift. See in how many particulars He raised His discourse concerning It. He said, " He is Another like unto Me ;" He said, " He will not leave you ;" He said, " Unlo you alone He cometh, as also did I ;" He said, that " He remaineth in you ;" but not even so did He drive out their despondency. For they still sought Him and His society. To cure then this feeling, He saith, Ver. 18. / will not leave you orphans, I will come unto you. "Fear not," He saith; "I said not that I would send you another Comforter, as though I were Myself withdrawing from you for ever ; "I said not that He remaineth with you, as though I should see you no more. For I also Myself will 654 Christ present by The Spirit. Homil. come to you, I will not leave you orphans." Because when i^^ commencing He said. Little children, therefore He saith [2.] also here, I will not leave you orphans. At first then He told them, " Ye shall come whither I go ;" and. In My Father's house there are many mansions ; but here, since that time was long. He giveth them the Spirit ; and when, not know ing what it could be of which He spake, they were not sufliciently comforted, / will not leave you orphans. He saith ; for this they chiefly required. But since the, / will come to you, was the saying of one declaring a " presence," observe how in order that they might not again seek for the same kind of presence as before. He did not clearly tell them this thing, but hinted at it; for having said, Ver. 19. Vet a little while, and the world seeth Me noi ; He added, but ye see Me. As though He had said, " I come indeed to you, but not in the same way as before, ever being with you day by day." And lest they should say, " How then saidst Thou to the Jews, Henceforth ye shall not see Me ?" He solveth the contradiction by saying, " to you alone ;" for such also is the nature of the Spirit. Because I live, ye shall live also. For the Cross doth not finally separate us, but only hideth for a little moment; and by "life" He seemeth to me to mean not the present only, but the future also. y^^' Ver. 20. At thai day ye shall know that I am in the^ Father, and you in Me, and I in you. With regard to the Father, these words refer to Essence; with regard to the disciples, to agreement of mind and help from God. " And how, tell me, is this reasonable," saith some one. And how, pray, is the contrary reasonable ? For great and altogether boundless is the interval between Christ and the disciples. And if the same words are employed, marvel not ; for the Scripture is often wont to use in different senses the same words, when applied to God and to men. Thus we are called " gods," and " sons of God," yet the word hath not the same force when applied to us and to God. And the Son is called " Image," and "Glory;" so are we, but great is the interval between us. iCor.3, Again, Ve are Christ's, and Christ is God's, but not in like 23. Keeping the Commandmemts the proof of love. 655 manner as Christ is God's are we Christ's. But what is it John that He saith ? " When I am arisen," He saith, " ye shall ^^i' know that I am not separated from the Father, but have the same power with Him, and that I am with you continually, when facts proclaim the aid which cometh to you from Me, when your enemies are kept down, and you speak boldly, when dangers are removed fi'om your path, when the preach ing ofthe Gospel flourisheth day by day, when all yield and give ground to the word of true religion. As the Father 0.10,21. hath sent Me, so send I you. Seest thou that here also the word hath not the same force ? for if we take it as though it had, the Apostles will differ in nothing from Christ. But why saith He, Then ye shall know? Because then they saw Him risen and conversing with them, then they learnt the exact faith ; for great was the power of the Spirit, Which taught them all things. Ver. 21. He that hath My commandments and keepeth them, he it is that loveth Me. It is not enough merely to have them, we need also an exact keeping of them. But why doth He frequently say the same thing to them ? as, If ye love Me, ye will keep^ ^yj'}^' commandments ; and. He that hath My commandments andiove Me, keepeth tliem; and, "If any one heareth My word and keepeth **^^°" it, he it is that loveth Me — he that heareth not My words, loveth Me not." I think that He alluded to their despond ency; for since He had uttered many wise sayings to them concerning death, saying. He thai hateth his life in this «f>orW 0.12,25. shall save ii unto life eternal; and. Unless a man take' /jisMat.io, .38 cross and follow Me, he is not worthy of Me; and is about 2 ^^ to say other things besides, rebuking them. He sailh, " Think ''*^' ye that ye suffer sorrow from love ? The not sorrowing not, would be a sign of love." And because He wished all along ¦'^•'''" to establish this, as He went on He summed up His discourse in this same point; If ye loved Me, Lie saith, ye would have. 28. rejoiced, because — I go to My Father, but now ye are in ihis stale through cowardice. To be thus disposed towards death is not for those who remember My commandments ; for you ought to be crucified, if you truly loved Me, for My word exhorleth you not to be afraid of those that kill the body. Those that are such both the Father loveth and I. 656 Presence of Christ the reward of obedience. Homil. And I will manifest Myself unto him'. Tlien saith Judas\ Lxxv^ Ver. 22. How is it that Thou wilt manifest Thyself 1 not Iscariot,unto US^ ? ^anfnot ^ecst Ihou that their soul was close pressed' with fear? unto the For he was confounded and troubled, and thought that as we N.'^T.' see dead men in a dream, so He also would be seen. In STreTTi- Q,.,jgj. therefore that they might not imagine :this, hear what crushed He sailh. like felt y^^.^ 23 J and the Father will come unlo him, and make Our abode with Mm ''. All but saying, " As the Father revealelh Himself, so also do I." And not in this way only He removed the suspicion, but also by saying, We will make Our abode with him, a thing which doth not belong to dreams. But observe, I pray you, the disciple confounded, and not daring to say plainly what he desired to say. For he said not, " Woe to us, that Thou diest, and wilt come to us as the dead come;" he spake not thus; but. How is it that Thou wilt shew Thyself to us, and not unto the world? Jesus then saith, that "I accept you, be cause ye keep My commandments." In order that they might 4 i. e. not, when they should see Him afterwards*, deem Him to be after the 3JJ apparition, therefore He sailh these things beforehand. rection And that they might not deem that He would appear to them so as I have said, He telleth them also the reason, " Because ye keep My commandments ;" He saith that the Spirit also will appear in like manner. Now if after having companied with Him so long time, they cannot yet endure that Essence, or rather cannot even imagine It, what would have been their case had He appeared thus to them at the first ? on this account also He ate with them, that the action might not seem to be an illusion. For if they thought this when they saw Him walking on the waters, although His wonted form was seen by them, and He was not far distant, what would they have imagined had they suddenly seen *KBT«- Him arisen Whom they had seen taken* and swathed? ^ i^^""^ Wherefoi-e He continually telleth them that He will appear, " And he that loveth Me shall be unto him, Tf a man love Me, he will loved of My Father, and I will love keep My words; and My Father will hm, and will manifest Sfc. N. T. love him, and We will come §•v kti.apS>v %Kkuv. 8 'EirwAeTTo. So Morel. Ben. and An instance of eroplovment requiring Mss. Sav. reads ^ttoMiiuto, ' was skill and practice, v. Iliad xxi. 257. warred agamst. 670 Reward of virtue eternal. Homil. the crowns twined for us after the conflicts, let us admire — ^^' not wealth, and honour, and luxury, and power, but poverty, and the chain, and bonds, and endurance in the cause of virtue. For the end of those things is lull of troubles and confusion, and their lot is bound up with this present life ; but the fruit of these, heaven, and the good things in the heavens, which neither eye hath seen, nor ear heard; which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to Whom be glory for ever. Amen. HOMILY LXXVII. John xv. 11, 12. Tliese things have I spoken unto you, that My joy might re main in you, and that your joy might be full. This is My commandment, that ye love one another, as I have loved you. All things good then have their reward, when they arrive at their proper end, but if they be cut off midway, shipwreck ensues. And as a vessel of immense burden, if it reach not the harbour in time, but founder in the midst of the sea, gains nothing from the length of the voyage, bnt even makes the calamity greater, in proportion as it has endured more toils; so are those souls which fall back when near the end of their labours, and faint in the midst of the struggle. Wherefore Paul said, that glory, and honour, and peace, should meet those who ran their course with patient continuance in well doing. A thing which Christ now effectelh in the case of Rom. 2, the disciples. For since He had accepted them, and they rejoiced in Him, and then the sudden coming of the Passion and His sad words were likely to cut short their pleasure; after having conversed with them sufficidnlly to soothe them, He addeth. These things have I spoken unto you. that My joy might remain in you, atid that your joy might befulfilled; that is, "that ye might not be separated from Me, that ye might not cut short your course. Ye were rejoicing in Me, and ye were rejoicing exceedingly, but despond ency hath fallen upon you. This then I remove, that joy may come at the last, shewing that your present circumstances are fit cause, not for pain, but for pleasure. I saw you 672 Love of God interwoven with love of man. Homil. offended; I despised you not; I said not, 'Why do ye not Lxxvn. ^.Qjjjjjj^g noble ?' But I spake to you words which brought comfort with them. And so I wish ever to keep you in the same love. Ye have heard concerning a kingdom, ye re joiced. In order therefore that your joy might be fulfilled, I have spoken these things unlo you." But this is the com- mandment, that ye love one another as I have loved you. . Seest thou that the love of God is intertwined with our own, and connected like a sort of chain ? Wherefore It sometimes saith that there are two commandments, sometimes only one. For it is not possible that the man who hath taken hold on the first should not possess the second also. For at one ' On time He said, "On this the Law and the Prophets hang';" two and at another. Whatsoever ye would that men should do to com- ygy^^ f^g yg g^g^ gQ fQ thcm , fw tMs is tho Lttw and the ments, Proplwls. hnd, Love is the fulfilling of the Law. Which He n'at 22 sailh also here ; for if to abide proceeds from love, and love 40. from the keeping of the commandments, and the command- Mat. 7 r o :> ^ 12. " 'ment is that we love one another, then the abiding in God iq''"i'o proceeds from love towards each other. And He doth not simply speak of love, but declareth also the manner, As I have loved you. Again He sheweth, that His very departure was not of hatred but of love. " So that I ought rather to be admired on this account, for I lay down My life for you'." Yet no where doth He say this in these words, but in a former place, by sketching the best shepherd, and here by exhorting them, and by shewing the greatness of His love, and Himself, Who He is. But wherefore doth He every where exalt love ? Because this is the mark of the disciples, ^ t!) this the bond of virtue '¦'. On this account Paul saith such great w"^"' things of it, as being a genuine disciple of Christ, and having TTtv ap. had experience of it. ^ifye Ver. 14, 15. Ye are My friends^ — Henceforth I call you soever I ^^ot Servants, for the servant knoweth not what his lord doeth. com- Ye are 3Iy friends, for^ all things which I have heard of you, 3Iy Father I have made known unto you. ^j Jj2 How then saith He, / have many things to tell you, but ye " Ver. 13. Greater love hath no *> But I have called you friends, fm man than this, that a man lay down his &c. N. T. life for his friends. N. T. Many proofs of our Lord's love for His disciples. 673 cannot bear them tiow ? By the " all" and tho " hearing" John He sheweth nothing else, but that He uttered nothing alien, jf^^f. but only what was of the Father. And since to speak of secrets appears to be the strongest proof of friendship, "ye have," He saith, " been deemed worthy even of this com munion." When however He saith " all," He meaneth, " whatever things it was fit that they should hear." Then He putteth also another sure proof of friendship, no com mon one. Of what sort was that? Ver. 16. Ye have tiot chosen Me, but I have chosen you. That is, I ran upon your friendship. And He stayed not here, but, I set you^. Lie saith, (that is, " I planted you,") that ye should' ordain- go, (He still useth the metaphor of the vine,) that is, " that* ' ' ' ye should extend yourselves;" and bring forth fruit, atid that your fruit should remain. "Now if your fruit remain, much more shall ye. For I have not only loved you," He saith, "but have done you the greatest benefits, by extending your branches through all the world." Seest thou in how many ways He sheweth His love? By telling them things secret, by having in the first instance run to meet their friendship, by granting them the greatest blessings, by suffering for them what then He suffered. After this. He sheweth that He also remainelh continually with those who shall bring forth fruit; for it is needful to enjoy His aid, and so to bear frait. That whatsoever ye shall ask of the Father in My Name, He may give it you. Yet it is the part of the person asked to do the thing asked ; but if the Father is asked, how is it that the Son doeth it ? It is that thou mayest learn that the Son is not inferior to the Father. Ver. 17. These things I command you, that ye love one another. That is, " It is not to upbraid, that I tell you that I lay down My life for you, or that I ran to meet you, but in order tolead you into friendship." Then, since the being persecuted and insulted by the many was a grievous and intolerable thing, and enough to humble even a lofty soul, therefore, after having said ten thousand things first, Christ entered LXXVII. 'I.e. perse- 674 Disciples sliould rejoice that the world hates them. Homil. upon this matter''. Having first smoothed their minds. He thus proceedeth to these points, shewing that these things too were for their exceeding advantage, as He had also shewn that the others were. For as He had told them that they ought not to grieve, but rather to rejoice, because I go to the Father, (since He did this not as deserting but as greatly loving them,) so here also He sheweth that they ought to rejoice, not grieve. And observe how He effectelh this. He said not, " I know that the action is grievous, but bear for My sake, since for My sake also ye suffer," for this reason was not yet sufficient to console them ; wherefore letting this pass, He putteth forward another. And what is that ? Il is that this thing' would be a sure proof of their former virtue. cudon "A.ud, on the contrary, ye ought to grieve, not because ye are hated now, but if ye were likely to be loved ;" for this He implieth by saying, Ver. 19. If ye were ofthe world, the world would love its own'. So that had ye been loved it would be very clear that ye had shewn forth signs of wickedness." Then, when by saying this first. He did not effect his purpose. He goeth on again with the discourse. Ver. 20. The servant is not greater than his lord. If they have persecuted Me, they will also persecute you ^ He shewed that in this point they would be most His imitators. For while Christ was in the flesh, men had war with Him, but when He was translated, the battie came in the next place upon them. Then because owing to their fewness they were terrified al being about to encounter the attack of so great a multitude. Pie raiseth their souls by telling them that it was an especial subject of joy that they were hated by them ; " For so ye shall share My sufferings. Ye should not therefore be troubled, for ye are not better than I," as I before told you. The servant is not greater than his lord. Then there is also a third source of con solation, that the Father also is insulted together with them. " What follows seems to be a com- therefore the world liateth you. N. T. mentaryon ver. 18 omitted. If the d Ver. 20. Rememher the word thai world hate you, ye know that it hated 1 said unto you. The servant, &c. ad- Me bgore it hated you. ding, If they have kept My saying, they '^ But because ye are not of tlie world, will keep yours also -HT but I have chosen you out ofthe world, The Father hated in the Sim. 675 Ver. 21. But all these things will they do unto you for John My Name's sake, because they know not Him Ihat sent Me. 21^4 That is, " they insult Him also." Besides this, depriving those others of excuse, and pulling also another source of comfort, He saith, Ver. 22. If L had not come and spoken unto them, they had not had sin '. Shewing that they shall do unjustly both what they do against Him and against them. "Why then didst Thou" al. bring us into such calamities ? Didst Thou not foreknow the wars, the hatred ?" Therefore again He saith, Ver. 23. He thai hateth Me, hateth My Father also. From this also proclaiming beforehand no small punish ment against them. For, since they continually pretended that they persecuted Him on account of the Father, to deprive them of this excuse He spake these words. " They have no excuse. I gave them the teaching which is by words, that by works I added, according to the Law of Moses, who bade all men obey one speaking and doing such things, when he should bolh lead to piety, and exhibit the greatest miracless." And He spake not simply of " signs," but, Ver. 24. Which none other man did^. And of this they themselves are witnesses, speaking in this way; It was never so seen in Israel ; and, Since the worldua.tt.i), began was it not heard that any mati opened the eyes of one ^^g ^^^ that was born blind; and the matter of Lazarus was of the same kind, and all the other acts the same, and the mode of wonder-working new, and all beyond^ thought. "Whys Ben. then," saith one, "do they persecute both Thee and us?"^^^^_ Because ye are not of the world. If ye were of the world, yond' the world would love its own. He first remindeth them of^ the words which He spake also to His own brethren; butc. 7, 7. there He spake more by way of a reflection", lest He should 3 ^e,„^. offend them, while here, on the contrary, He revealed all.'^'^P'"' " And how is it clear that it is on this account that we are hated ?" " From what was done to Me. For, tell Me, which ' but now they have no cloke for h Ver. 24. If I had not done among their sin. N. T. ^A^*" ttte works that none otiier man e Implied in i)eut. xiii. where it is did, they had not had sin; but now written, that the prophet or dreamer who have they both seen and hated both Me teaches idolatry is not to be followed. and My Father. N. T. 676 The Spirit of Truth sent from the Father and the Son. Homil. of My words or deeds could they lay hold on, that they i^^^ would not receive Me ?" Then since the thing would be astounding to us. He telleth the cause ; that is, their wickedness. And He stayeth not here either, but inlro- Ps. 35, duceth the Prophet, shewing him proclaiming before of old g9'4 time, and saying, that, Ver. 25. They hated Me without a cause'. Which Paul doth also. For when many wondered how that the Jews believed not, he brings in Prophets foretelling it of old, and declaring the cause ; that their wickedness and pride were the cause of their unbelief. " Well then; if they kept not Thy saying, neither will they keep ours ; if they persecuted Thee, therefore they will persecute us also; if they saw signs, such as none other man wrought ; if they heard words such as none other spake, and profited nothing; if they hate Thy Father and Thee with Him, wherefore," saith one, " hast Thou sent us in among them ? How after this shall we be worthy of belief ? which of our kindred will give [3.] heed to us ?" That they may not therefore be troubled by such thoughts, see what sort of comfort He addeth. Ver. 26, 27. When the Cotnforter is come. Whom I will send utito you from the Father, even the Spirit of Truth, Which proceedeth from the Father, He shall testify of Me, And ye also shall bear witness, because ye have been wilh Me from the beginning. " He shall be worthy of belief, for He is the Spirit of Truth." On this account He called It not " Holy Spirit," but Spirit of Truth. But the, proceedeth from the Father, i. e. tbe sheweth that He' knoweth all things exactly, as Christ also Ghost, saith of Himself, that I know whence I come and whither u. 8, 14. /^o, speaking in that place also concerning truth. Whom I will send. Behold, it is no longer the Father alone, but the Son also Who sendeth. " And ye too," He saith, " have a right to be believed, who have been with Me, who have not heard from others." Indeed, the Apostles con- Acts 10, fidently rely on this circumstance, saying, We who did eat and drink with Him. And to shew that this was not merely ib. v. 44. said to please, the Spirit beareth witness to the words spoken. ' Ver. 25. But that the word might They, &fc. N. T. be fulfilled that is written in their law. Endurance for Christ's sake. 677 Ch. xvi. ver. 1. "Tliese things have I spoken utito you, that John ye should not be offended. ^Z.!' That is, " when ye see many disbelieve, and yourselves ill- treated." Ver. 2. Tliey shall put you out ofthe synagogues. (For the Jews had already agreed, ihat if any one should c. 9, 22. confess Christ, he should be put out ofthe synagogues.) Yea, the time cometh, that whosoever killeth you will think that he doeth God service. "They shall so seek after' your murder, as of an action ^al. pious and pleasing to God." Then again He addeth the J, consolation, Ver. 3. And these things will they do'', because they have ^ do unto not known the Father, nor Me. ^"'rp " It is sufficient for your comfort that ye endure these things for My sake, and the Father's." Here He remindeth them ofthe blessedness of which He spake at the beginning, Blessed are ye, when men shall revile you, and persecute Matt. 5, you, and shall say all manner qf evil against you falsely, ^' ^^' for My sake. Rejoice, and be exceeding glad; for great is your reward in heaven. Ver. 4. These things have I told you, that when the time shall come, ye may remember them''. " So, judging from these words, deem the rest also trust worthy. For ye will not be able to say, that I flatteringly told you only those things which would please you, nor that the words were words of deceit; for one who intended to deceive, would not have told you beforehand of matters likely lo turn you away. I have therefore told you before, that these things might not fall upon you unexpectedly, and trouble you ; and for another reason besides, that ye might not say, that I did not foreknow that these things would be. Remember then that I have told you." And indeed the heathen always covered their persecutions of them by a pretence of their wickedness, driving ihem out as corrupters; but this did not trouble the disciples who had heard before hand, and knew for what they suffered. The cause of what took place was sufficient to rouse their courage. Therefore He every where handleth this, saying, " they have not known k may remember that I told you of them. N. T. 678 The thought of God a support under trial. HoMiL.Me;" and, " for My sake they shall do it;" and, " for My HEllI- Name's sake, and for the Father's sake;" and, "I suffered first;" and, " from no just cause they dare these things." [4.] Let us too consider these things in our temptations, Heb. 12, when we suffer any thing from wicked men, looking to the f'^ Beginner' and Finisher of our faith, and considering that it y}iv, so is by wicked men, and that it is for virtue's sake, and for Tamlt His sake. For if we reflect on these things, all will be most gin of gagy j,j.,(j tolerable. Since if one suffering for those he loves is even proud of it, what feeling of things dreadful will he have who suffers for the sake of God ? For if He, for our c. 13,31. sake, called that shameful thing, the Cross, "glory," much more ought we to be thus disposed. And if we can so despise sufferings, much more shall we able to despise riches, and covetousness. We ought then, when about to endure any thing unpleasant, to think not of the toils but of the crowns; for as merchants take into account not the seas only, but also the profits, so ought we to reckon on heaven and confidence towards God. And if the getting more seem a pleasant thing, think that Christ willeth it not, and straight way it will appear displeasing. And if it be grievous to you to give to the poor, slay not your reckoning at the expense, but straightway transport your thoughts to the harvest which results from the sowing ; and when it is hard to despise the love of a strange woman, think of the crown which comes after the struggle, and thou shalt easily bear the struggle. For if fear diverts a man from unseemly things, much more should the love of Christ. Difficult is virtue; but let us cast around her form the greatness of the promise of things to come. Indeed those who are virtuous, even apart from these promises, see her beautiful in herself, and on this account go after her, and work because it seems good to God, not for hire; and they think it a great thing to be sober-minded, not in order that they may not be punished, but because God hath commanded it. But if any one is too weak for this, let him think of the prizes. So let us do in respect of alms-doing, let us pity our fellow men, let us ¦^al. 'nornot, I entreat^ neglect ihem when perishing with hunger. How can it be otherwise than an unseemly thing, that we should sit at the table laughing and enjoying ourselves. Unkindness to the poor punished hereafter. 679 and when we hear others wailing as they pass through the John street, should not even turn at their cries, but be wroth ^^^•*- wilh them, and call them " cheat ?" " What meanest thou, man ? Doth any one plan a cheat for a single loaf of bread ?" " Yes," saith some one. Then in this case above all let him be pitied; in this case above all let him be delivered from his need. Or if thou art not minded to give, do not insult either ; if thou wilt not save the wreck, do not thrust it into the gulf. For consider, when thou thrustest away the poor man who comes to thee, who thou wilt be when thou callest upon God. With what measure ye mete, Matt. 7, it shall be measured to you again . Consider how he departs, crushed, bowed down, lamenting; besides his poverty having received also the blow from your insolence. For if ye count the begging a curse, think what a tempest il makes, begging to gel nothing, but to go away insulted. How long shall we be like wild beasts, and know not nature itself through greediness? Many groan at these words ; but I desire them not now, but always, to have this feeling of compassion. Think, I pray you, of that day when we shall stand before the judgment- seat of Christ, when we shall beg for mercy, and Christ, bringing them forward, shall say, " For the sake of a single loaf, of a single obol, so great a surge did ye raise in these souls!" What shall we reply? What defence shall we make? To shew that He will bring them forward, hear what He saith; Inasmuch as ye did it not to one of these, ye did i^ Mat.25, not to Me. They will no more say any thing to us, but God on their behalf will upbraid us. Since the rich man saw Lazarus too', and Lazarus said nothing to him, but' i.e. as Abraham spake for him; and thus it will be in the caseXbra-' of the poor who are now despised by us. We shall not seel'™. them stretching out their hands in pitiful state, but being in rest; and we shall take the state which was theirs (and would that it were that state only, and not one much more giievous) as a punishment. For neither did the rich man desire to be filled with crumbs there, but was scorched and tormented sharply, and was told. Thou in thy lifetitne re- Lnk^e^ ceivedst thy good things, and likewise Lazarus evil things. ' Let us not then deem wealth any great thing ; it will help us on our way to punishment, if we take not heed, just as, if 680 Give to the needy: greediness makes men hardhearted. Homil. we take heed, poverty also becomes to us an addition of ^'^^™- enjoyment and rest. For we both put off our sins if we hear it with thankfulness, and gain great boldness before God. [5.] Let us then not be ever seeking security here, in order that we may enjoy security there ; but let us accept the labours which are in behalf of virtue, and cut off super fluities, and seek nothing more than we need, and spend all our substance on those who want. Since what excuse can we have, when God promiseth heaven to us, and we will not even give Him bread ? when He indeed for thee maketh the sun to rise, and supplieth all the ministry of the Creation, but thou dost not even give Him a garment, nor allow Him to share thy roof? But why speak I of sun and moon ? He hath set His Body before thee. He hath given thee His Precious Blood; and dost thou not even impart to Him of thy cup ? But hast thou done so for once ? This is not mercy ; as long as, having the means, thou helpest not, thou hast not yet fulfilled the whole duty. Thus the virgins who had the lamps, had oil, but not in abundance. Why, thou oughtest, even didst thou give from thine own, not to be so miserly, but now when thou givest what is thy Lord's, why countest thou every little ? Will ye that I tell you the cause of this inhumanity ? When men get together their wealth through greediness, these same are slow to give alms; for one who has learnt so to gain, knows not how to spend. For how can a man prepared for rapine adapt himself lo its contrary ? He who takes from others, how shall he be able to give up his own to another ? A dog accustomed to feed on flesh cannot guard the flock ; there fore the shepherds kill such. That this be not our fale, let us refrain from such feasting. For these men too feed on flesh, when they bring ou death by hunger. Seest thou not how God hath allowed lo us all things in common ? If amid riches He halh suffered men lo be poor, it is for the con solation of the rich, that they may be able by shewing mercy towards them to put off their sins. But thou even in this hast been cruel and inhuman ; whence it is evident, that if thou hadst received this same power in greater things, thou wouldest have committed ten thousand murders, and wouldest have debarred men from light, and from life alto- Almsdeeds bless the doer, here and hereafter. 68 1 gether'. That this might not take place, necessity hath cut John short insatiableness in such matters. r,. ,'„" ' lit. ' all If ye are pained when ye hear these things, much more life' 1 when I see them taking place. How long shalt thou be rich, and that man poor? 'I'ill evening, hut no farther; for so short is life, and all things so near their end^, and alP Ben. things henceforth so stand at the door, that the whole inust\a, been subject to sin ; but now he is condemned and cast out. 1 g'taie.' Ver. 12. / have yet many things to say unto you, but ye cannot bear thetn now. ' Of sin, because they believe not in Me. N. T. 686 Holy Spirit not greater than the Son. Homil. " Therefore it is expedient for you that 1 depart, if ye ""'''"• then will bear them when I am departed." "And what hath come to pass ? Is the Spirit greater than Thou, that now indeed we bear uot, but It will fit us to bear? Is It working more powerful and more perfect ?" " Not so ; for He too shall speak My words." Wherefore He saith, Ver. 13 — 15. MIe shall not speak of Himself ; but what soever He shall hear, that shall He speak; atid He will shew you things to come. He shall glorify Me; for He shall receive of Mine, and shall shew it unto you. All things thai the Father hath are Mine". c. 14,26. For since He had told them, that " He shall teach you, and bring to your remembrance, and shall comfort you in y. 1. your afflictions," (which He Himself did not,) and that it is expedient for you that I should depart, and that He should y. 12. come," and, " tiow ye are not able to bear, but then ye shall V. 13. be able," and, that He shall lead you into all truth; lest hearing these things they should suppose the Spirit to be the greater, and so fall into an extreme opinion of impiety, therefore He saith. He shall receive of 3Iine, that is, "what soever things I have told you. He shall also tell you." When He saith, He shall speak nothing of Himself, He meaneth, " nothing contrary, nothing of His own opposed to My c. 14,10. words." As then in saying respecting Himself, I speak not of Myself, He meaneth that He speaketh nothing beside what the Father saith, nothing of His own against Him, or differing from Him, so also with respect to the Spirit. But the, of Mine, meaneth, " of what I know," " of My own knowledge ;" " for the knowledge of Me and of the Spirit is one." And He will tell you things to come. He excited their I Klxvovimnds, for the race of man is for nothing so greedy', as for learning the future. This, for instance, they continually asked Him, " Whither goest Thou ?" " Which is the way?" To free them therefore from this anxiety, He saith, " He shall foretell you all things, so that ye shall not meet with them without warning. ¦' Ver. 13. Howbeit when He, the " are Mine, therefore said I, thai Spirit of Truth, is come, He will He shall take of Mine, and shall shew guide you into all truth ; for He shall it unto you. N. T. not speak, fyc. N. T. H. Spirit the guideto truth : why sent after our Lord's departure. 687 He shall glorify Me. How ? " In My name He shall John grant His inward workings." For since at the coming ofthe 14 jg. Spirit they were about to do greater miracles, therefore, again introducing the Equality of Honour, He sailh. He shall glorify Me. What meaneth Fle by, all truth? for this also He testi fieth of Him, that " He shall guide us into all truth." Be- v. 13. cause He was clothed with the flesh, and because He would not seem to speak concerning Himself, and because they did not yet know clearly concerning the Resurrection, and were too imperfect, and also because of the Jews, that they might not think they were punishing Him as a transgressor ; therefore He spake no great thing continually, nor plainly drew them away from the Law. But when the disciples were cut off from them', and were for the future without ;i i.e. the and when many were about to believe, and to be released "'^'^^ from their sins ; and when there were others who spake of Him, He with good reason spake not great things con ceming Himself. " So that it proceeded not from ignorance of Mine," He saith, " that I told you not what I should have told you, but from the infirmity of the hearers." On this account having said. He shall lead you into all truth. He added. He shall not speak of Himself. For to shew that the Spirit" needeth not teaching, hear Paul saying, SoiCor.2, also the things of God knoweth tio man, but the Spirit of ' God. "As then the spirit of man, not learning from another, knoweth ; so also the Holy Spirit shall receive qf Mine," that is, " shall speak in unison with what is Mine." All things that the Father hath are Mine. " Since then those things are Mine, and tie shall speak from the things ofthe Father, He shall speak from Mine." [3.] " But why did not the Spirit come before He de parted?" Because tbe curse not having yet been taken away, sin not yet loosed, but all being yet subject lo vengeance. He could uot come. " It is necessary then," sailh He, " that the enmity be put away, that we be recon ciled to God, and then receive that Gift." But why saith He, / will send Him ? It meaneth, " I will prepare you v. 7. beforehand to receive Him." For, how can that which Is every where, be " sent ?" Besides, He also sheweth the 688 The Three Persons in ihe Holy Trinity equal in power. Homil. distinction of the Persons. On these two accounts He thus LXXVIII. gpg^i^g^}^ ¦ j^^^ jjjgQ^ g-jjgg t^gy ^gj-e hardly lo be drawn away from Himself, exhorting them to hold fast to the Spirit, and in order that they might cherish It. For He Himself was able to have wrought these things, but He ' ^KEiVy. concedelh to the Spirit' the working of miracles^ on this cede'th"' account, that they might understand His' dignity. For that It jjg (jjg Father could have brought into being things which snould ° ° work, are, yet the Son did so, that we might understand His fi"'g_ jjjp power, so also is it in this case. On this account He Spirit's. Himself was made Flesh, reserving the inward working' for bleness.'the Spirit, shutting up the mouths of those who take the argument of His ineffable love for an occasion of impiety. For when they say that the Son was made flesh because He was inferior lo the Father, we will reply to them, "what then will ye say of the Spirit?" He took not the flesh, and yet certainly on this account ye will not call Him greater ihan the Son, nor the Son inferior to Him. There fore, in tbe case of Baptism also the Trinity is included. The Father is able to effect the whole, as is the Son, and the Holy Ghost; yet, since concerning the Father no man doubts, but the doubt was concerning the Son, and the Holy Ghost, They are included in the rite, that by Their com munity in supplying those unspeakable blessings, we may also fully learn Their community in dignity. For that both the Son is able by Himself to do that which in the case of Baptism ' He is able lo do wilh the Father, and the Holy Ghost the same, hear these things said plainly. For to the Mark2, je^g He said. That ye may know that the Son of Man hath c.i2,36.power on earth to forgive sins; and again. That ye may be- c. 10,28. come children of light: and, I give to them eternal life. Then c.10,10. after this. That they might have life, and might have it more abundantly. Now let us see the Spirit also performing the 1 Cor. same thing. Where can we see it ? But ihe manifestation c. 6, 63. of the Spirit, It saith, is given to every man to profit withal; ^^m. , jjg iTaQYi that giveth these things, much more remitteth sins. ^your ^nd again. It is the Spirit that quickeneth; and. Shall "bodies, quicken you^ by His Spirit Which dwelleth in you; and, The j^'v^io ^P^^^^ ^^ ^if^ because of righteousness; and, If ye are led ^^- S' ' al. ' upon the Throne,' (/3^^otos). Our Lord prepares disciples for belief in the Holy Spirit. 689 by the Spirit, ye are tiot under the Law. For ye have not John received the spirit of bondage again to fear, but ye have 15 ' received the Spirit of adoption. All the wonders too which Kom. s, they then wrought, they wrought at the coming of the^"" Spirit. And Paul writing to the Corinthians, said. But ye 1 Cor. have been washed, but ye have been sanctified in the name^' ^^* of our Lord Jesus Christ', and by the Spirit of our God.' Lord Since then they had heard many things of the Father, and {f^'^' had seen the Son work many things, but as yet knew nothing clearly of the Spirit, that Spirit doeth miracles, and bringeth in the perfect knowledge. But (as I said before) that He may not thence be supposed to be greater, on this account Christ saith. Whatsoever He shall hear, that shall He .speak ; and He will shew you things to come. Since, if this be uot so, how could it be otherwise than absurd, if He was about to hear then, and on account of those who were being made disciples? For according to you'''. He would not even thensi.e.he- know, except on account of those who v\'ere about to hear.^'f*.'"^' What could be more unlawful than this saying ? Besides, ors what would He have to hear ? Did He not speak' all these 3 al. things by the Prophets ? For if He was about to teach con- ' ^°'^^^^^' cerning the dissolution of the Law, it had been spoken of: if concerning Christ, His Divinity and the Dispensation, these had been spoken of also. What could He say more clearly after this ? And shall shew you things to come. Here most of all Christ sheweth His ¦* Dignity, for to foretell things to come Some Mss. add, ' and setting right some who turn." 708 The Son is the True God equally with the Father. Homil. the hearers, because as yet they imagined nothing great —concerning Him. John, for example, when he speaks in his own person, doth not so, but leadeth up his language to 0.1,3. greater sublimity, saying. All things were made by Him, ' ' 'and tviihout Him was not any thing made; and that He was Life; and that He was Light; and that He came to His own : he saith not, that He would not have had power, had He not received it, but that He gave to others also power to become sons of God. And Paul in like manner Phil. 2, calleth Him equal with God. But He Himself asketh in a more human way, saying thus. Thai He should give eternal life to as many as Thou hast given Him. Ver. 3. And this is life eternal, that they might know Thee the only true God, and Jesus Christ Whom Thou hast sent. The only true God, He saith, by way of distinction from those which are not gods ; for He was about to send them M.e. the to the Gentiles. But if they' will not allow this, but on some ' account of this word " only" reject the Son from being true Mss. Th God, in this way as they proceed they reject Him from 2 al. ' being God at all°. For He also saith, Ve seek not the glory reject *^^*^^ is from the only God. Well then; shall not the Son God' be God ? But if the Son be God, and the Son of the Falher "¦^'^*'Who is called the Only God, it is clear that He also is true, and the Son of Him Who is called the Only true God. 1 Cor. Why, when Paul saith, Or I only and Barnabas, doth he ' ^' exclude Barnabas ? Not at all ; for the " only" is put by way of distinction from others. And, if He be not true God, how is He Truth ? for truth far surpasses what is true. What shall we call the not being a "true'" man, tell me? shall we not call it the not being a man at all ? so if the Son is not true God, how is He God ? And how maketh He us gods and sons, if He is not true ? But on these matters we have spoken more particularly in another place ; wherefore let us apply ourselves to what follows. Ver. 4. / have glorified Thee on the earth. Well said He, on the earth ; for in heaven He had been already glorified, having His own natural glory, and being worshipped by the Angels. Christ then speaketh not of Fathe^^.*^^' ^^^'¦y ^^''^^ ^^ bound up with His-' Essence, (for that Our Lord was to be glorified in His human Nature. 709 glory, though none glorify Him, He ever possesseth in its John fulness,) but of that which cometh from the service of men. g. And so the. Glorify Me, is of this kind; and that thou mayest understand that He speaketh of this manner of glory, hear what follows. / have finished ike work ithich Thou gavest Me that I should do it. And yet the action was still but beginning, or rather was not yet beginning. How then said He, / have finished ? Either He meaneth, that " I have done all My part ;" or He speaketh of the future, as having already come to pass ; or, which one may say most of all, that all was already effected, because the root of blessings had been laid, which ftuits would certainly and necessarily follow, and from His being' present at and assisting iu those things which should" Ben. take place after these. On this account He saith again in a jjis condescending way. Which Thou gavest Me. For had He^^'^g' indeed waited to hear and learn, this would have fallen far to short of His glory. For that He came to this'^ of His own 3 i.e. will, is clear from many passages. As when Paul saith, that(jg!,^jjj He so loved us, as to give Himself for us; and. He emptied^v^^^- Himself, and look upon Him the form of a servant ; and, p'hiiip. As the Father hath loved Me, so have I loved you. ^' ^¦ Ver. 5. And now, O Father, glorify Thou Me with Tliinenapa.' Own Self, with the glory which I had wilh Thee before the"""'''^- world was. Where is that glory? For allowing that He was' with'al. reason unhonoured among men, because of the covering* ^ast' which was put around Him ; how seeketh He" to be glorified t,'-^-*''^ with the Father.' What then saith He here? The sayings al. refers to the Dispensation ; since His fleshly nature had notl^^^^^,^^* yet been glorified, not having as yet enjoyed incoiTuption, nor shared the kingly throne. Therefore He said not " on earth," but with Thee. [3.] This glory we also shall enjoy according to our measure, if we be sober. Wherefore Paul saith. If so fieEpm. 8, • 17 that we suffer with Him, that we may also be glorified together. Ten thousand tears then do they merit, who through sluggishness and sleep plot against themselves when such glory is set before them; and, were there no 710 Worldly cares a folly and a slavery. Homil. hell, they would be more wretched than any, who, when i^^^it is in their power to reign and to be glorified with the Son of God, deprive themselves of so great blessings. Since if it were necessary to be cut in pieces, if to die ten thousand deaths, if to give up every day ten thousand lives ' al.'all'and as many bodies, ought we not to submit to such things' for such glory ? But now we do not even despise money, which hereafter, though unwilling, we shall leave : we do not despise money, which brings about us ten thousand mischiefs, which remains here, which is not our own. For we are but stewards of that which is not our own, although we receive it from our fathers. But when there is hell besides, and the worm that dieth not, and the fire that is not quenched, and the gnashing of teeth, how, tell me, shall we bear these things? How Ibng will we refuse to see clearly, and spend our all on daily fightings, and con tentions, and unprofitable talk, feeding, cultivating earth, fattening the body and neglecting the soul, making no account of necessary things, but much care about things superfluous and unprofitable? And we build splendid tombs, and buy costly houses, and draw about with us herds of all kinds of servants, and devise different stewards, appointing managers of lands, of houses, of money, and managers of those managers ; but as to our desolate soul, we care nothing for that. And what will be the limit to this ? Is it not one belly that we fill, is it not one body that we clolhe ? What is this great bustle of business ? Why and 2 one wherefore do we cut up and tear to pieces the one° soul, preei- '^ which we have had assigned to us', in attending lo the service °"s' of such things, contriving for ourselves a grievous slavery? ' have For he who needs many things is the slave of many things, received' although he seem to be their master. Since the lord is the slave even of his domestics, and brings in another and a heavier mode of service ; and in another way also he is their slave, not daring without them lo enter the agora, nor the bath, nor the field, but they frequently go about in all directions without him. He who seems to be master, dares not, if his slaves be not present, to go forth from home, and if whilst unattended he do but put his head out of his house, he thinks that he is laughed at. Perhaps some laugh at us We are free in proportion to the fewness of our wants. 711 when wo say this, yet on this very account they would be John deserving of ten thousand tears. For to shew that this is ^Y^^' slavery, I would gladly ask you, wouldest thou wish lo need some one to put the morsel to thy mouth, and to apply the cup to thy lips ? Wouldest thou not deem such a service worthy of tears ? What if thou didst require continually supporters to enable thee to walk, wouldest thou not think thyself pitiable, and in this respect more wretched than any? So then thou oughtest to be disposed now. For it matters nothing whether one is so treated by irrational things', or by ' i- e. receives men. go juuch Why, tell me, do not the Angels differ from us in this^'^'P , , 1 , . ¦, ,f'''>'n respect, that they do not want so many things as we do r them. Therefore the less we need, the more we are on our way to them; the more we need, the more we sink down to this perishable life. And that thou mayest learn that these things are so, ask those who have grown old which life they deem happiest, that when they were helplessly'' mastered, or now when they are masters of these things ? We have mentioned these persons, because those who are intoxicated wilh youth, do not even know the excess of their slavery. For what of those in fever, do they call themselves happy when, thirsting much, they drink much and need more, or when, having recovered their health, they are free from the desire ? Seest thou that in every instance ihe needing much is pitiable, and far apart from true wisdom, and an aggravation of slavery and desire ? Why then do we voluntarily increase to ourselves wretchedness ? For, tell me, if it were possible to five uninjured without roof or walls, wouldest thou not prefer this; wherefore then dost thou increase the signs of thy weakness ? Do we not for this call Adam happy, that he needed nothing, no house, no clothes ? " Yes," sailh some one, " but now we are in need of them." Why then do we make our need greater ? If many persons curtail many of the things actually needed, (servants, I mean, and houses, and money,) what excuse can we have if we overstep the need ? The more thou puttest about thee, the more slavish dost thou become; for by whatever pro- " Thv 'iTi iKpaTovvTO pdrriv, ^ Tbv Sre aliTav xpaTovm vvv. There may be some words omitted. 712 Riches are to be duly used: the low estate the best. Homil. portion thou requirest more, in that proportion thou hast '&Kpij3gi trenched upon thy freedom. For absolute' freedom is, to want nothing at all ; the next is, to want littie ; and this the Angels and their imitators especially possess. But for men to succeed in this while tarrying in a mortal body, think how great praise this hath. This also Paul said, when 1 Cor. 7, writing to the Corinthians, But I spare you, and, lest such ^s'uch should have trouble in the flesh'. Riches are called " use- A^"&- ^^l^s ^" t^^t ^^ ™^y " '^•^^" them rightly, and not keep and N. T. bury them ; for this is not to possess them, but to be uOTo possessed by them. Since if we are going to make this our aim how to multiply them, not that we may employ them rightly, the order is reversed, and they possess us, not we them. Let us then free ourselves from this grievous bondage, and at last become free. Why do we devise ten thousand different chains for ourselves? Is not the bond of nature enough for thee, and the necessity of life, and the crowd of ten thousand affairs, but dost thou twine also other nets for thyself, and put them about thy feet? And when wilt thou lay hold on heaven, and be able to stand 'al.'riseon' that height? For a great thing, a great thing is il, that "^ ° even having cut asunder all these cords, thou shouldest be able to lay hold on the city which is above. So many other hindrances are there; all which that we may conquer, = 6UTC- let us keep to the mean estate ° [and having put away superfluities, let us keep to what is necessary.] Thus shall we lay hold on eternal life, through the grace and loving kindness of our Lord Jesus Christ, to Whom be glory for ever and ever. Amen. HOMILY LXXXL John xvii. 6. I have manifested Thy Name unto the men which Thou gavest Me out of the world; Thine they were, and Thou gavest them Me, and they have kept Thy word. Messenger qf great counsel, the Son of God is called, Is. 9,6. because ofthe other things which He taught, and principally because He announced the Father to men, as also now He saith, / have manifested Thy Name unto the men. For after having said, " I have finished Thy work," He next explaineth it in detail, telling what sort of work. Now the Name indeed was well known. For Esaias said, Ye shalfis. 65, swear by ihe true God. But what I have often told you r^^oQ„. I tell you now, that though it was known, yet it was so only ™'] to Jews, and not to all of these: but now He speaketh con cerning the Gentiles. Nor doth He declare this merely, but also that they knew Him as the Father. For it is not the same thing to learn that He is Creator, and that He hath a Son. But He " manifested His' Name" both by words and ' i. e. the Fa- actions. ther's. Whom Thou gavest Me out of the world. As He saith above, No man cometh unto Me except it be given him ; c 6, 65. and, Except My Father' draw him; so here too. Whom "¦ ^'^'^¦ Thou gavest Me. Now He calleth Himself ^Ahen He de- e .,.}, y^^ ^5,^^ ^^ ^, liXTwTpltf to clareth. ^ 7ro\Aa Ti'flrjo-i, i. e. when one thing is Trapa "-and the conversion declares'-' Equality. And in another 'shews.' place, declaring this. He said. All thitigs that the Father hath are 3Iine, speaking of knowledge. And the "hast given Me," and the like expressions, are to shew that He did not come as an alien and draw them to Him, but received them as His own. Then He putteth tbe cause and the proof, saying, And I am glorified in them, that is, either that " I have power over them," or, that " they shall glorify Me, believing in Thee and Me, and shall glorify Us alike." But if He is not glorified equally in them, what is the Father's is no longer His. For no one is glorified in those over whom [2] he hath no authority. Yet how is He glorified equally? All die for Him equally as for the Father ; they preach Him as they do the Falher ; and as they say that all things are done in His Name, so also in the Name of the Son. Ver. 11. And now I am tio more iti the world, but these are in the world ''- That is," Although I appear no longer in the flesh, yet by these am 1 glorified." But why doth He say continuously, that, " I am not in the world ;" and that, " because I leave them I commit them to Thee;" and that, "when I was in the world I kept them ?" for if one should take these words in their simple sense, many absurdities will follow. For how could it be reasonable to say, that He is no longer in the world, and that when He departeth He commiiteth them to another? since these are the words as of a mere man parting from them for ever. Seest thou how He speaketh for tbe most part like a man, and in a way adapted to their state of mind, because they thought that they had a greater degree of safety from His presence? Wherefore He saith, c. 14,28. While I was with them, I kept them. Yet He telleth them, e fi€l^oi/6s iiffiv la-oTip-las. If this t in the world, and I come to TItee. be the right reading, the sense is, that Holy Father, keep through Thine own the Father and the Son are more Name those whom Thou hast given Equal in honour than human father Me, that they may be one as We are. and son, Sav. reads fie7^op. Ben. N. T. /j.€l^ov6s eo-Tii/, omitting iff. Our Lord loseth none but by their own fault. 717 I come to you; and, / am with you till the end. How John then' saith He these words, as if about to be parted from 12'^" them? He addresseth Himself, as I said before, to their Mat.28, thoughts % that they may take breath a littie when they f ^J j^^^^^ hear Him speaking thus, and delivering them over to the now. care of the Father. For since, after hearing many ex-- sayers a question. He that giveth, giveth to one subsisting"; Torri. ^^^ ^-^Q Father then, having first begotten the Sou, afterwards give Him glory, having before allowed Him to be without glory ? And how could this be reasonable ? Seest that the "He gave," is, "He begat?" But why said He not, " That they may share My glory," [3.] instead of. That they may behold My glory ? Here He implieth, that all that rest is, the looking on the Son of God. This certainly it is which causes them to be glorified; as 2 Cor. 3, Paul saith. With open face mirroring the glory of the Lord. For as they who look on the sun beams, and enjoy a very clear atmosphere, draw their enjoyment from their sight, so then also, and in much greater degree, this will cause us pleasure'. At the same time also He sheweth, that what they should behold was not the body then seen, but some awful Substance. h For Thou lovedst Me before, Sfc. ' al. ' will cause us greater pleasure.' Our Lord's prayer summed up in love. 727 Ver. 25. O righteous Father, the world hath not known John XVII. 25. 26. Thee\ ^^"- What meaneth this? What connection hath il? He here sheweth that no man knoweth God, save those only who have come lo know the Son. And what He sailh is of this kind : " I wished all to be so ', yet they have not known ' i. e. Thee, although they had no complaint against Thee." Forti,e"'°^ this is the meaning of, 0 righteous Father. And here He Father. seemeth to me to speak these words, as vexed that they would not know One so just and good. For since the Jews had said that they knew God, but that He knew Him not, at this He aimeth, saying, For Thou lovedst Me before the foundation ofthe world; thus putting together a defence against the accusations of the Jews. For how could He Who had received glory. Who was loved before the found ation of the world. Who desired to have them as witnesses of that glory, how could He be opposed to the Father ? " This then is not true which the Jews say, that they know Thee, and that I know Thee not; on the contrary, I know Thee, and they have not known Thee." And these have knowti that Thou hast sent 3Ie. Seest thou that He alludeth to those, who said that He was not from God, and all is finally summed up to meet this argument ? Ver. 2ti. And I have declared unto them Thy Name, and will declare it. "Yet Thou sayest that perfect knowledge is from the Spirit." " But the things of the Spirit are Mine." That the love wherewith Thou hast loved Me may remain'^ ''may be, NT %n ihem, and I in them. " For if they learn who Thou art, then they shall know- thai I am not separated from Thee, but one of the greatly beloved, and a true Sou, and closely knit to Thee. And those who are rightly persuaded of this, will keep bolh the faith which is on Me and perfect love ; and while they love as they ought, I remain iu them." Seest thou how He hath arrived' at a good end, finishing off the discourse with love, the mother of all blessings ? knimn Thee ; but I know Thee. ' air-l}vr/icrev, according to Sav. con- **' ^- ject. and some Mss. for aTr^prijirev. 728, Opportunities of doing good : men's extravagancies. Homil. Let US then believe and love God, that it may not be said jii. ^ of us. They profess that they know God, but in their works 16. they deny Him. And again. He hath denied the faith, and 5 8. " is worse than an infidel. For when he' helps his domestics .' '• ^- '''« and kinsmen and strangers, while thou dost not even succour those who are related to thee by family, what will henceforth be thy excuse, when God is blasphemed and insulted by reason of thee ? Consider what opportunities of doing good God hath given to us. " Have mercy on one," He saith, " as a kinsman, on another as a friend, on another as a neighbour, on another as a citizen, on another as a man. And if none of these things hold thee, but thou breakest through all bonds, hear from Paul, that thou art worse than an itifidel ; for he having heard nothing of almsgiving, or of heavenly things, hath overshot thee in love for man ; but thou who art bidden to love thy very enemies, lookest upon thy friends as enemies, and art more careful of thy money than of their bodies. Yet the money by being spent will sustain no injury, but thy brother if neglected will perish. What madness then to be careful of money, and careless about one's kindred? Whence "eio-etttiJ-iiath this craving for riches burst in upon us^ ? Whence this inhumanity and cruelly ? For if any one could, as though seated on the highest bench of a theatre, look down upon all the world, — or rather, if you will, let us for the present take [4.J in hand a single city, — if then a man seated on an elevated spot could take in at a glance all the doings of the men there, consider what folly he would condemn, what tears he would weep, what laughter he would laugh, with what hatred he would hate ; for we commit such actions as deserve both laughter, and the charge of folly, and tears, and hatred. •'a-ayn- Qne man keeps dogs to catch^ brute animals, himself sinking V€vo-rj, . ., ,. , , o 's5feep into brutahty; another keeps oxen and asses to transport a'sSne ^touos, but neglects men wasting with hunger ; and spends net' gold without limit to make men of stone, but neglects real men, who are becoming like stones through their evil state. *J°^_^, Another, collecting with great pains golden quarries*, puts work, them about his walls, but when he beholds the naked bellies of ^^^fWas the poor, is not moved=. Some again contrive garments over ' bent' their very garments, while their brother hath not even where withal to cover his naked body. Again, one hath swallowed Church going worse than useless without good works. 729 up another in the law-courts ; another hath spent his money John on women and parasites, another on stage-players and 25. 26.' theatrical bands', another on splendid edifices, on purchases i hpxti- of fields and houses. Again, one man is counting interest, "7^1"'' . . 'al. opxi" another interest of interest; another is putting together^ irray, bands full of many deaths, and doth not enjoy rest even at 2^°"'"'" night, lying awake for others' harm. Then, when it is day, 'putting' they run, one to his unjust gain, another to his wanton ex pense, others to public robbery ". And great is the earnestness about things superfluous and forbidden, but of things necessary no account is taken ; aud they who decide questions of law have indeed the name of jurymen, but are really' thieves 3 ut. and murderers. And if one should enquire into law suits 1]^ "® and wills, he would find there again ten thousand mischiefs, ality of.' frauds, robberies, plots, and about these things is all time spent ; but for spiritual things there is no care, and they all inconvenience the Church, for the sake of seeing only. But this is not what is required; we need works, and a pure mind''. But if thou spendest all the day in grasping after * or, ' in- riches, and then coming in sayest a few words, thou hast not'^°''°"' only not propitiated God, but hast even angered Him more. Wouldest thou conciliate thy Lord, exhibit works, make thyself acquainted with the mass of woes, look upon the naked, the hungry, the wronged; He hath cut out for thee ten thousand ways of shewing love for men. Let us not then deceive ourselves by living aimlessly and to no purpose, nor presume, because we now are in health; but bearing in mind, that often when we have fallen into sickness, and have reached the extreme of debility, we have been dead with fear and the looking for things to come, let us expect to fall again into the same state, let us get again the same fear, and let us become better men ; since what is done now deserves infinite condemnation. For those in the courts of justice are like lions and dogs ; those in the public places like foxes ; and those who lead a life of leisure, even they do not use their leisure as they ought, spending all their time on theatres and the mischiefs arising from them. And there IS no one to reprove what is being done; but there are many who envy, and are vexed that they are not in the like " or, ' robbing the State,' KXoir'tiv SeSr)p,ocn(vp.4yriy. 3 B 730 A wicked intention liable to punishment. Homil. condition', so that these in their turn are punished, though r^; ^not actually doing wicked things. For they not only do ' do not these things, but also have pleasure in them that do them. like Because what belongs to their will is alike ^ corrupt; whence them.' j^ jg plain, that the intention also will be punished. These 'no less things I say each day, and I will not cease to say them. aotk)ns^ For if any listen, it is gain ; but if none give heed, ye shall then hear these things, when it will avail you nothing, and ye shall blame yourselves, and we shall be free from fault, j But may it never come to pass that we should only have this excuse, but that you may be our boast before the judg ment-seat of Christ, that together we may enjoy the blessings, through the grace and lovingkindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost be glory, for ever and ever. Amen. HOMILY LXXXIIL John xviii. 1. When Jesus had spoken these words. He went forth with His disciples over the brook Cedron, where was a garden, into the which He entered, and His disciples. An awful thing is death, and very full of terror, but not to those who have learnt the true wisdom which is above. For he that knows nothing certain concerning things to come, but deems it' to be a certain dissolution and end of life, 'i.e. with reason shudders and is afraid, as though he were i^^\ tj,g passing into non-existence. But we who, by the grace of *°ti°'i' God, have learnt the hidden and secret things of His wisdom, and deem the action to be a departure to another place, should have no reason to tremble, but rather to rejoice and be glad, that leaving this perishable life we go to one far better and brighter, and which hath no end. Which Christ teaching by His actions, goeth to His Passion, not by con straint and necessity, but willingly. " These things," It saith, " Jesus spake, and departed beyond the brook Cedron, where was a garden, into the which He entered, and His disciples." Ver. 2. Judas also, which betrayed Him, knew the place; for Jesus ofttimes resorted thither with His disciples. He journeyeth at midnight, and crosseth a river, and hasteth to come to a place known to the traitor, lessening the labour to those who plotted against Him, and freeing them from all trouble ; and sheweth to the disciples that He 3b 2 732 Our Lord enters the garden. Homil. came willingly to the action, (a thing which was most of all i^^55E- sufficient to comfort them,) and placeth Himself in the garden as in a prison. These things spake Jesus unto tliem. " What sayest ' •^- thou ' ? Surely He was speaking with the Father, surely He to St! was praying. Why then dost thou not say that, 'having John, ceased from the prayer,' He came there ?" Because it was not prayer, but a speech made on account of the disciples. " And the disciples entered into the garden." He had so freed them from fear, that they no longer resisted, but entered wilh Him into the garden. But how came Judas there, or whence had he gained his information when he came ? ^T^ ^ It is evident from this circumstance, that Jesus generally" 3 ^a> passed the night out of doors '. For had He been in the habit of spending it at home, Judas would not have come to the desert, but lo the house, expecting there to find Him asleep. And lest, hearing of a " garden," thou shouldest think that Jesus hid Himself, It addeth, that Judas knew " or, 'not I f^g place; and not simply so", but that He often resorted once,hut . i J ' J ^ often, thither with His disciples. For ofttimes He was wilh them apart, conversing on necessary matters, and such as it was not permitted to others to hear. And He did this especially in mountains and gardens, seeking a place free from disturbance, that their attention might not be distracted from listening. Ver. 3. Judas then, having received a band of men and officers from the Chief Priests and Pharisees, cometh thither with lanthorns, and torches, atid weapons. And these men had often at other limes sent to seize Him, but bad not been able; whence it is plain, that at this time He voluntarily surrendered Himself. And how did they = ajpa- persuade the band ? They were soldiers^, who had made it merce- their practice to do any thing tor money. Ver. 4. Jesus therefore, knowing all things that should come tipon Him, went forth, and said. Whom seek ye? That is. He did not wait to learn this from their coming, but spake and acted without confusion, as knowing all these things. " But why come they with weapons, when about to seize Him ?" They feared His followers, and for this reason they came upon Him late at night. And He went forth, and said unto them. Whom seek ye? naries. Display of Divine Power. 733 Ver. 5. Tliey answered Him, Jesus of Nazareth". John Seest thou His invincible power, how being in the midst 5_9. ' of them He disabled their eyes ? for that the darkness was not the cause of their not knowing Him, the Evangelist hath ' shewn, by saying, that they had torches also. And even had there been no torches, they ought at least to have known Him by His voice ; or if they did not know it, how could Judas be ignorant, who had been so continually with Him ? for he too stood with them, and knew Him no more than they, but wilh them fell backward. And Jesus did this to shew, that not only they could not seize Him, but could not even see Him when in the midst, unless He gave permission. Ver. 7. He saith again, Whom seek ye^? What madness ! His word threw them backward, yet not even so did they turn, when they had learnt that His power was so great, but again set themselves to the same attempt. When therefore He had fulfilled all that was His, then He gave Himself up. Ver. 8. He answered, I told you that I Am. (Ver. 5. And Judas also which betrayed Him stood with them.) See the forbearance' of the Evangelist, how he doth notiThave- insult over the traitor, but relates what took place, only'''''^*" desiring to prove one thing, that the whole took place with His own consent. Then, lest any one should say that He Himself brought them to this, by having placed Himself into their hands, and revealed Himself to them ; after having shewn to them all things which should have been sufficient to repulse them, when they persevered in their wickedness, and had no excuse. He put Himself in their hands, saying. If therefore ye seek Me, let these go their ivay. Manifesting until the last hour His lovingkindness towards them. " If," He saith, " ye want Me, have nothing to do with these, for, behold, I give Myself up." Ver. 9. That the saying might be fulfilled which He spake. Of those which Thou gavest 3£e have L lost none. By "loss"" He doth not here mean that which is of death, = more exactly,' perdi- " Ver. 5, 6. They answered Him, I Am, they went backward, and fell to (;q„i Jesus of Nazareth. Jesus saith unto the ground. N.T. ihem, I Am. And Judas also which ^ Whom seek ye ? And they said, betrayed Him stood with them. As Jesus of Nazareth. N.T. soon then as He had said unto them, 734 Conduct of S. Peter before % after the gift of Holy Spirit. Homil. but that which is eternal; though the Evangelist in the ^^^5; present case includes the former also. And one might wonder why they did not seize them with Him, and cut them to pieces, especially when Peter had exasperated them by what he did to the servant. Who then restrained them ? No other than that Power which cast them backward. And so the Evangelist, to shew that it did not come to pass through their intention, but by the power and decree of Him c. 17,12. Whom they had seized, has added. That ihe saying might be fulfilled which He spake, that " not one, &c." [2.] Peter, therefore, taking courage from His voice, and from what had already happened, arms himself against the assailants'. "And how," sailh some one, " doth he who was bidden not to have a scrip, not to have two coats, possess a sword ?" Methinks he had prepared it long before, as fearing this very thing which came to pass. But if thou sayest, " How doth he, who was forbidden even to strike a blow with the hand, become a man-slayer ?" He certainly had been commanded not to defend himself, but here he did not defend himself, but his Master. And besides, they were not as yet perfect or complete. But if thou desirest to see Peter endued with heavenly wisdom, thou shalt after this behold him wounded, and bearing it meekly, suffering ten thousand dreadful things, and not moved to anger. But Jesus here also worketh a miracle, both shewing that we ought to do good to those who do evil to us, and revealing His own power. He therefore restored the servant's ear, and Mat.26, said to Peter, that All they that take the sword shall perish ^^' by the sword ; and as He did in the case ofthe bason, when ilit.'ten- He relaxed his vehemence ' by a threat, so also here. The ''™ Evangelist adds the name of the servant, because the thing done was very great, not only because He healed him, but because He healed one who had come against Him, and who shortly after would buffet Him, and because He stayed the war which was like to have been kindled from this cir cumstance against the disciples. For this cause the Evan gelist hath put the name, so that the men of that lime might search and enquire diligently whether these things had really " Ver. 10. Then Simon Peter, having priest's servant, and cut off his right a sword, drew it, and smote the high ear. The servant's name was Malchus. Our Lord led in triumph to Annas. 735 come to pass. And not without a cause doth he mention the John right ear, but as I think desiring to shew the impetuosity of ^j^^jg the Apostle, that he almost aimed at the head itself. Yet Jesus not only restraineth him by a threat, but also calmeth him by other words, saying, Ver. ] 1. The cup which My Father hath given Me, shall I not drink it '? Shewing, that what was done proceeded not from their power, but from His consent, and declaring that He was not one opposed to God, but obedient to the Father even unto death. Ver. 12, 13. Then Jesus was taken; and they bound Him, and led Him away to Annas h Why to Annas ? In their pleasure they made a show of" what had been done, as though forsooth they had set up a trophy. And he was father-in-law to Caiaphas. Ver. 14. Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. Why doth the Evangelist again remind us of his prophecy ? To shew that these things were done for our salvation. And such is the exceeding force of truth, that even enemies pro claimed these things beforehand. For lest the listener, hearing of bonds, should be confounded, he reminds him of that prophecy, that the death of Jesus was the salvation of the world. Ver. 15. And Simon Peter followed Jesus, and so did another disciple '. Who is that other disciple ? It is the writer himself. "And wherefore doth he not name himself? When he lay ' Ver. 11. Then said Jesus unto followed Jesus, and so did that other P,eter, Put up thy sword into the disciple ; that disciple was known unto sheath, ; the cup, S^c. N. T. the high priest, and went in with E Ver. 12, 13. Then the band and Jesus into the palace of the high the captain and officers of the Jews priest. But Peter stood at the door took Jesus, and bound Him, and led without. Then went out that other Him away to Annas first ; for he was disciple, which was known unto the father in law to Caiaphas, which was high priest, and spake unto her that the high priest that same year. N.T. kept the door, and brought in Peter.. '¦ or, ' made a show of Him in.' N. T. ' Ver. 15, 16. And Simon Peter 736 St. Peter and St. John in the palace ofthe High Priest. Homil. on the bosom of Jesus, be with reason concealed his name ; Lxxxm.|^^^ ^^^ ^jj^ ^^^ j^^ ^j^jg j„ p^j, ^^ ^^xae reason, for here too he mentions a great good deed, that when all had started < al. 're-away', he followed. Therefore he conceals himself, and puts Peter before him. He was obliged to mention himself, that thou mightest understand that he narrates more exactly than the rest what took place in the hall, as having been himself within. But observe how he detracts from his own praise; for, lest any one should ask, " How, when all had retreated, did this man enter in farther than Simon?" he saith, that he was known to the high priest. So that no one should wonder that he followed, or cry him up for his manliness. But the wonder was that matter of Peter, that being in such fear, he came even as far as the hall, when the others had retreated. His coming thither was caused by love, his not entering within by distress and fear. For the Evangelist hath recorded these things, to clear a way for excusing his denial; with regard lo himself, he doth not set it down as any great matter that he was known to the high priest, but since he had said that he alone with Jesus went in, lest thou shouldest suppose that the action proceeded from any exalted feelings, he puts also the cause. And that Peter would have also entered had he been permitted, he shews by the sequel; for when he went out, and bade the damsel who kept the door bring in Peter, he straightway came in. But why did he not bring him in himself? He clung to Christ, and followed Him ; on ^ ^'- . this account he bade''' the woman bring him in. What then ' gave m _ charge' saith the woman i Ver. 17. Art not thou also one of this man's disciples? And he saith, I am not^. What sayest thou, Peter? Didst thou not declare but now, " If need be that I lay down my life for Thee, I will lay it down ?" What hath happened then, that thou canst not even endure the questioning of a door-keeper? Is it a soldier who questions thee ? Is it one of those who seized Him ? No, it is a mean and abject door-keeper, nor 'epaffemis the questioning of a rough kind^ She saith not, " Art thou a disciple of that cheat and corrupter," but, of that man, ^ Ver. 17. Then saith the damsel that kept the door unto Peter, Art not, S;c. N. T. St. Peter's insensibility. 737 which was the expression rather of one pitying and relent- John ing'. But Peter could not bear any of these words. The, ]9_2i." Art not ihou also, is said on this account, that John was'Tit^ within. So mildly did the woman speak. But he perceived ^„™.' none of this, nor took it into bis mind, neither the first KaM^To- time, nor the second, nor the third, but when the cock''^'"'^" crew; nor did this even bring him to his senses, till Jesus gave him the bitter look. And he stood warming himself with the servants of the high priest, but Christ was kept bound within. This we say not as accusing Peter, but shewing the truth of what had been said by Christ. Ver. 19. The high priest then asked Jesus of His disciples, and qf His doctrine. [3.] O the wickedness ! Though he had continually heard Him speaking in the temple and teaching openly, he now desires to be informed. For since they had no charge to bring, they enquired concerning His disciples, perhaps where they were, and why He had collected them, and with what intention, and on what terms. And this he said, as desiring to prove Him to be a seditious person and an innovator, since no one gave heed to Him, except them alone, as though His were some factory of wickedness. What then saith Christ ? To overthrow this. He saith, Ver. 20. I spake openly to the world, (not to the disciples privately,) / taught openly in the temple ". " What then, said He nothing in secret?" He did, but not, as they thought, from fear, and to make conspiracies, but if at any time His sayings were too high for the hearing of the many. Ver. 21. Why askest thou Me ? Ask them which heard Me"". These are not the words of one speaking arrogantly, but of one confiding in the truth of what He had said. What therefore He said at the beginning. If I bear witness ofo-5,3i. ' Ver. 18. And the servants and in the synagogue, and in tlie temple, officers stood there, who had made a whither the Jews always resort; and Jire of coals; and they warmed them- in secret have I said nothing. N. T. selves; and Peter stood with them, and ° which heard Me, what I have said warmed himself. »»'" theni; behold, tlwy know wliat I 'n Jesus ansivered him, I spake said. N. T. openly to the world; I ever taught 738 Our Lord struck by the officer. UoMii.. Myself , My witness is not true, this He now implieth, '^^™" desiring to render His testimony abundantly credible. For >al.' the when Annas mentioned the disciples', what saith He? " Dost as^disd- thou ask Me concerning Mine.*" Ask Mine enemies, ask pies.' those who have plotted against Me, who have bound Me; let them speak." This is an unquestionable proof of truth, when one calls his enemies to be witnesses to what he saith. What then doth the high priest ? When it would have been right thus to have made the enquiry, that person did not so. Ver. 22. And when He had thus spoken, otie ofthe officers which stood by smote Him with the palm of his hand". What could be more audacious than this ? Shudder, O heaven, be astounded, O earth, at the long-suffering of the Lord, and the senselessness of the servants ! Yet what was it that He said ? He said not, " Why askest thou Me," as if refusing to speak, but wishing to remove every pretext for senseless behaviour; and being upon this buffeted, though He was able to shake, to annihilate, or to remove all things, He doth not any one of these, but speaketh words able to relax any brutality. Ver. 23. And He saith. If I have spoken evil, bear witness ofthe evil^. That is, " If thou canst lay hold on My words, declare it; but if thou can,st not, why strikest thou Me ?" Seest thou that the judgment-hall is full of tumult, and trouble, and passion, and confusion ? The high priest asked deceitfully and treacherously, Christ answered in a straightforward manner, and as was meet. What then was next to be done ? Either to refute, or to accept what He said. This however is not done, but a servant buffets Him. So far was this from being a court of justice, and the proceedings those of a conspiracy, and a deed of tyranny. Then not having even so made any farther discovery, they send Him bound to Caiaphas \ Ver. 25. And Simon Peter stood and warmed himself. = Kapcp. Wonderful, by what a lethargy " that hot and furious one ° of his hand, saying, Answerest Him bound to Caiaphas tlie high thou tlie high priest so 9 N.T. priest. St. C. makes this the order P of tlie evil; but if well, why of the narrative, but most commen- smitest thou Me 9 N. T. tators refer the words to an earlier 1 Ver. 24. Annas sent {airecTTiiMv) period. Need of trusting in God, and mistrusting self. 739 was possessed, when Jesus was being led away ! After such John things as had taken place, he doth not move, but still warms ^\l^^' himself, that thou mayest learn how great is the weakness of ~ our nature if God abandoneth. And, being questioned, he denies again '. Ver. 26. Then sailh the kinsman' of him whose ear Peter cut off, (grieving at what had taken place,) Did I not see ihee in the garden ' .^ But neither did the garden bring him to remember what had taken place', nor the great affection which Jesus there 'al.' had had shewn by those words, but all these from pressure of^'^^??, anxiety he banished from his mind. But why have the Evangelists with one accord written concerning him ? Not as accusing the disciple, but as desiring to teach us, how great an evil it is not to commit all to God, but lo trust to one's self. But do thou admire the tender care of his Master, Who, though a prisoner and bound, took great fore thought for His disciple, raising Peter up, when he was down, by His look, and launching him into a sea of tears '¦'¦ '' ds " They lead Him therefore fi-om Caiaphas to Pilate "." l^^/g^ This was done, in order that the number of His judges kwv. might shew, even against their will, how fully tested was His truth. And it was early. Before cock crow He was brought to Caiaphas, early in tbe morning to Pilate; whence the Evangelist shews, that being questioned by Caiaphas during an entire half of the night. He was in nothing proved guilty; wherefore Caiaphas sent Him on to Pilate. But leaving these things for the others to relate, John speaks of what follows next. And observe the ridiculous conduct of the Jews. They who had seized the innocent, and taken up arms, do not enter into the hall of judgment, lest they should he polluted. And tell me, what kind of pollution was it to set foot in a judgment-hall, where wrong-doers suffer justice? ' Part of ver. 25. They said there- Peter then denied again ; and imme- fore unto him. Art not thou also one diately the cock crew. N. T. of his disciples'^ He denied it, and "Ver. 28. Then led they Jesus from said, I am not Caiaphas unto the hall of Judgment ; ' Ver. 26. one ofthe servants of the atid it was early; and they themselves high priest, being his kinsman, %-c. went not into the Judgment-halt, lest saith. TS. T. ^^^V ^ti^o^ld *« defiled; but that they ' in the garden with him ? ver. 27. might eat the Passover. N. T. 740 Scruples of the Jews : Pilate's perplexity. Homil. They who paid tithes of mint and anise, did not think they Lxxxiii. ^^^^^ polluted when bent on killing unjustly, but thought that they polluted themselves by even treading in a court of justice. " And v/hy did they not kill Him, instead of bringing Him to Pilate?" In the first place, the greater part of their rule and authority had been cut away, when their affairs were placed under the power of the Romans; and besides, they feared lest they should afterwards be accused and punished by Him. " But what is, That they might eat the Passover? For He had done this on the first day of unleavened bread." Either he calls the whole feast " the Passover," or means, that they were then keeping the Passover, while He delivered it to His followers one day ' °^x . sooner, reserving His own Sacrifice for ' the Preparation-day, for His when also of old the Passover was celebrated. But they, &c. on' though they had taken up arms, which was unlawful, and were shedding blood, are scrupulous about the place, and bring forth Pilate to them. Ver. 29. And having gone out, he said. What accusation bring ye against ihis man ? 'from I-*- -I ^^®^t thou that he was free from ' fondness for rule their' and from malice ? For seeing Jesus bound, and led by so many persons, he did not think that they had unquestionable proof of their accusation, but questions them, thinking it a strange thing that they should take for themselves the judgment, and then commit the punishment without any judgment to him. What then say they? Ver. 30. If he were not a malefactor, we would not have delivered him up unto thee. O madness ! for why do ye not mention His evil deeds, instead of concealing them ? Why do ye not prove the evil? Seest thou that they every where avoid a direct accusation, and that they can say nothing? That Annas questioned Him about His doctrine, and having heard Him, sent Him to Caiaphas; and he having in his turn questioned Him, and discovered nothing, sent Him to Pilate. Pilate saith, What accusation bring ye against this man? Nor here ' but in ^-"^^'^ *h^y ^°y thing to say, but again employ certain^ con- certain' jectures. At which Pilate being perplexed saith, Ver. 31, 32. Take ye him and judge him according io your Our Lord questioned hy Pilate. 741 law. They therefore said. It is noi lawful for us to put any John man to death. But this they said, that the saying of the ^3]^^ Lord might be fulfilled, which He spake, signifying by what death He should die. "And how did the expression, It is noi lawful for us to put any man io death, declare this ?" Either the Evangelist means, that He was about to be slain not by the Jews only, but by' tbe Gentiles also, or that it was not lawful for them' Ben. to crucify. But if they say. It is not lawful for tis to put ^°' ^?^. any man to death, they say it wilh reference to that season, for For that they did slay men, and that they slew them in a different way, Stephen shews, being stoned. But they desired to crucify Him, that they might make a display of the manner of His death. Pilate, wishing to be freed from trouble, doth not dismiss Him for a long trial, but, Ver. 33, 34. Having entered in, he asked Jesus, and said''. Art thou the King of the Jews? Jesus answered him, Sayest thou this ihing qf thyself, or did others tell it thee of Me? Wherefore did Christ ask this? Because He desired to expose the evil intentions of the Jews. Pilate had heard this saying fi-om many, and, since the accusers had nothing lo say, in order that the enquiry might not be a long one, he desires to bring forward that which was continually reported. But when he said to them. Judge him according to your law, wishing to shew that His offence was not a Jewish one, they replied, It is not lawful for us. " He bath not sinned against our law, but tbe indictment is generaP." Pilate then, 2 i. e. having perceived this, saitii, as being (himself) likely to be ^^™^^ endangered. Art thou the King qf the Jews? Then Jesus, law also' not from ignorance, but from a desire that the Jews should be accused even by him, asked him, saying. Did others tell it thee^? On this point then declaring himself, Pilate replied, Ver. 35. Am la Jew? Thine own nation atid the chief priests have delivered thee unto me ; what hast thou done ? Here desiring to clear himself of the matter. Then because he had said, Art thou the King? Jesus reproving him answereth, " This thou hast heard from the Jews. Why dost ' Then Pilate entered into tlie v Ver. 30. Jesus answered him, judgment Imll again, and called Jesus, Sayest thou this thing of thyself, or md said unto Him. N.T. did others tell it thee of Me 9 N.T. 742 Nature of Our Lord's Kingdom. Homil. thou not make accurate enquiry? They have said that I am Lxxxm.^ malefactor; ask them what evil I have done. But this thou doest not, but art simply framing charges against Me." Jesus answered him, Sayest thou this thing of thyself, or from others .? Pilate then cannot at once say that he had heard it, ' ETETa. but simply goes along with' the people, saying. They have delivered thee unto me. " I must needs therefore ask thee what thou hast done." What then saith Christ ? Ver. 36. My Kingdom is not of this world. He leadeth upwards Pilate, who was not a very wicked man, nor after their fashion, and desireth to shew that He is not a mere man, but God, and the Son of God. And what sailh He .'' If My Kingdom were of this world, then would My servants ^to the fight, that I should tioi be delivered to the Jews". ilit now ^® undoeth that which Pilate for a while had feared, namely, is My the suspicion of seizing kingly power, "Is then His kingdom «o?/TOm not of this world also'?" Certainly it is. " How then saith hence, jje it is tiot ?" Not because He doth not rule here, but N. T. . . . 3 Ben. because He hath his empire from above, and because it is "also' °°' human, but far greater than this and more splendid. " If then it be greater, how was He made captive by the other?" By consenting, and giving Himself up. But He * al. doth not at present reveal* this, but what saith He ? " If I ^ had been of this world, My servants would fight, that I should not be delivered. Here He sheweth the weakness of kingship among us, that its strength lies in servants; but that which is above is sufficient for itself, needing nothing. From this the heretics taking occasion say, that He is c. 1,11. different from the Creator. What then, vchen It saith. He c. 17,14. came to His own? What, when Himself saith. They are mt of the world, as I am not of this world ? So also He saith that His kingdom is not from hence, not depriving the world of His providence and superintendence, but shewing, as I said, that His power was not human or perishable. What then said Pilate ? Ver. 37. Art thou a king then f Jesus answered. Thou sayest that I am a Kitig. To this end was I born. If then He was bom a King, all His other attributes are by Generation, and He hath nothing which He received in Our Lord's example a lesson of humility and meekness. 743 addition. So that when thou hearest that. As the Father John hath life in Himself, so hath He given to the Son also io '^Tl^^' have life,deem of nothing else but His generation, and so of i. 5 '26.' the rest. And for this cause came P, that I should bear witness' camel t^nto the iruth. ^IT That is, " that I should speak this very thing, and teach it, N. T. and persuade all men." [5.] But do thou, O man, when thou hearest these things, and seest thy Lord bound and led about, deem present things to be nought. For how can it be otherwise than strange, if Christ bore such things for thy sake, and thou often canst not endure even words ? He is spit upon, and dost thou deck thyself with garments and rings, and, if thou gain not good report from all, think life unbearable ? He is insulted, beareth mockings, and scornful blows upon the cheek; and dost thou wish every where to be honoured, and bearest thou not the reproaching of Christ ? Hearest thou not Paul saying, Be ye imitators^ of me, even as I also am^ixip.tiTal of Christ? When therefore any one makes a jest of thee, jj^j'^' remember thy Lord, that in mockery they bowed the knee before Him, and worried' Him both by words and deeds, ^ s,eVo- and treated Him with much irony ; but He not only did not^"" defend Himself, but even repaid them with the contraries, with mildness and gentleness. Him now let us emulate ; so shall we be enabled even lo be delivered from all insult. For it is not the insulter that gives effect to acts of insult, and makes them biting, but he who is litlle of soul, and is pained by them. If thou art not pained, thou hast not been insulted; for the suffering from injuries depends not on those who inflict, but on those who undergo them. Why dost thou grieve at all ? If a man halh insulted thee unjustly, in this case surely thou oughtest not to grieve at all, but lo pity him ; if justly, much more oughtest thou to keep quiet. For should any one address thee, a poor man, as though thou wert rich, the praise contained in his words is nothing to thee, but his encomium is rather mockery; and so if one insulting thee utter things that are untrue, the reproach is nothing to thee either. But if conscience takes hold of what hath been said, be not grieved at the words, but make 744 Reasons for being silent under reproach. Homil. correction in deeds. This I say with regard to what really H5EE- are insults. For if one reproach thee with poverty or low 'al.'this birth, laugh at him'. These things are a reproach not to llugh^ed the hearer, but to tbe speaker, as not knowing true wisdom. at' " But," saith some one, " when these things are said in the presence of many who are ignorant of the truth, the wound becomes unbearable." Nay, it is most bearable, when you have au audience present of witnesses praising and ap plauding you, scoffing at and making a jest of him. For not he that defends himself, but he that saith nothing, is applauded by sensible persons. And if none of those present be a sensible person, then laugh at him most of all, and delight thyself in the audience of heaven. For there all will praise and applaud and welcome thee. For one Angel is as good as all the world. But why speak I of ' Sav. Angels, when the Lord Himself proclaimeth" thee ? Let us ''shall exercise ourselves wilh these reasonings. For it is no loss pro- to be silent when insulted, but it is, on the contrary, to defend one's self when insulted. Since were it a fault silently to bear what is said, Christ would never have told Matt. 5, us. If one smite thee on the right cheek, turn io him the whoso- other also. If then our enemy say what is not true, let us ever on this accouut even pity him, because he draws down ^c. ' upon him the punishment and vengeance of the accusers', ^•'^- being unworthy even to read the Scriptures. For to the conj. sinner God saith. Why declarest thou My statutes, and * i. takest My covenant in thy mouth ? Thou satest and spakest ing.' agaitist thy brother. And if he speak the truth, so also he ]6&20.is to be pitied; since even the Pharisee spake the truth; LXX. yet he did no harm to him who heard him, but rather good, while he deprived himself of ten thousand blessings, enduring shipwreck by this accusation. So that either way it is he that suffers injury, not thou ; but thou, if thou art sober, wilt have double gain ; bolh the propitiating God by thy silence, and the becoming yet more discreet, the gaining an opportunity from what hath been said to correct what has been done, and the despising mortal glory. For this is the source of our pain, that many gape upon the opinion of men. If we are minded to be thus truly wise, we shall know well that human things are nothing. Let us learn Daily steps toward heaven. 745 then, and having reckoned up our faults, let us accomplish John their correction in lime, and let us determine lo correct one ^g;'"^" "this month, and another next month, and a third in that which follows. And so mounting as it were by steps, let us get to heaven by a Jacob's ladder. For the ladder seems to me to signify in a riddle by that vision the gradual ascent by means of virtue, by which it is possible for us to ascend from earth lo heaven, not using material steps, but improvement and correction of manners. Let us then lay hold on this means of departure and ascent, that having obtained heaven, we may also enjoy all the blessings there, through the grace and loving-kindness of our Lord Jesus Christ; to Whom be glory for ever and ever. Amen. 3 c HOMILY LXXXIV. or. John xviii. 37. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth My Voice. A marvellous thing is long-suffering; it places the soul lor as in a quiet harbour, freeing it from tossings' and evil waves,' spj].jtg. And this every where Christ hath taught us, but winds.' especially now, when He is judged, and dragged, and led about. For when He was brought to Annas, He answered with great gentleness, and, to the servant who smote Him, said what had power to bring down all his insolence; thence having gone to Caiaphas, then to Pilate, and having spent the whole night in these scenes. He all through exhibiteth His own mildness; and when they said that He was a malefactor, and were not able to prove it. He stood silent; but when He was questioned concerning the Kingdom, then He spake to = Sav. Pilate, instructing him, and leading him in to- higher matters. f°"^} But why was it that Pilate made the enquiry not in their presence, but apart, having gone into the judgment hall ? He suspected something great respecting Him, and wished, without being troubled by the Jews, to learn all accurately. Then when he said. What hast thou done ? on this point Jesus made no answer; but concerning that of which Pilate most desired to hear, namely. His Kingdom, He answered, saying. My Kingdom is not of ihis world. That is, "I am indeed a King, yet not such an one as thou suspectest, but Barabbas preferred to Christ. 747 far more glorious," declaring' by these words and those John which follow, that no evil had been done by Him. For One \^^}}' Who sailh, To this end was I born, and for this cause earner^. — '" I into the world, that I .shuihl bear iiitnc-is nolo the tru/h.y^"^' sheweth, that no evil hath been done by Him. Then when He saith, Every one ihat is of the truth heareth My voice. He draweth him on by these means, and persuadeth him to become a listener to the words. " For if," saith Pic, " any one is true, and desireth these things-, he will certainly hear^i. e.the Me." And, in fact. He so took him by these short words, ^'f^^fli^ that he said, Ver. 38. What is truth? But for the present he applieth himself to what was pressing, for he knew that this question needed time, and desired to rescue Him from the violence of the Jews. Where fore he went out, and what said he? I find no fault in him\ Consider how prudently he acted. He said not, " Since he hath sinned, and is deserving of death, forgive him on account of the Feast';" but having first acquitted Him of all 3 lit. guilt, he asks them over and above, if they were not minded Jj,^^JJ,' to dismiss Him as innocent, yet as guilty to forgive Him on the account ofthe time. Wherefore he added, Ver. 39, 40. Ye have a custom that I should release unto you one at the Passover; then in a persuasory way, Will ye therefore that I release the king of ihe Jews ? Theti cried they all. Not ihis tnan, but Barabbas". 0 accursed decision! They demand those like man nered wilh themselves, and let the guilty go ; but bid him punish the innocent. For this was their custom from old time. But do thou all through observe the lovingkindness of the Lord in these circumstances. Pilate scourged Him ", per haps desiring to exhaust and to soothe the fiiry of the Jews. For when he had not been able lo deliver Him by his ' And when he had said this, he therefore took Jesus, and scourged went out again unto the Jews and Him. And the soldiers platted a saiih unto them, I find in him no crown of thorns, and put it on His fault at all N T *"'"'' ""'^ *^'^^ P"^ "" -"'™ " P"^P'^ ' Barabbas. ' Now Barabbas was a robe, and said, Hail, King of tlie robber. N. T. -^""^ ' """^ ' -^ ^^ '" ' Chap. xix. 1—3. Then Pilate hands. 3 c2 748 Our Lord's forbearance to be imitated. Homil. former measures, being anxious to stay the evil at this point, ¦' he scourged Him, and permitted to be done what was done, the robe and crown, to be put on Him, so as to relax their anger. V. 5. Wherefore also he led Plim forth to them crowned, that, seeing the insult which had been done lo Him, they might recover a little from their passion, and vomit their venom. " And how would the soldiers have done this, had it not been tbe command of their ruler?" To gratify the Jews. ' i. e. Since it was not by his command that they at first went in' garden. ^J nig^t, but lo please the Jews; they dared any thing for money. But He, when so many and such things were done, yet stood silent, as He had done during the enquiry, and answered nothing. And do thou not merely hear these things, but keep them continually in thy mind, and when thou beholdest the King of the world and of all Angels, mocked of the soldiers, by words and by actions, and bearing all silently, do thou imitate Him by deeds thyself. For when Pilate had called Him the King of the Jews, and they now put about tlim the apparel of mockery, then Pilate having led Him out, said, Ver. 4, 5. " I find no fault against him. He therefore went forth, wearing the crown ''." But not even so v\as their rage quenched, but they cried out, Ver. 6. Crucify him, crucify liitti". Then Pilate, seeing that all was done in vain, said. Take ye him, and crucify him. Whence it is clear that he had permitted what had been done before, because of their madness. For I, he saith, ^'hc? no fault in him. [2.] See in how many ways the judge makes His defence, continually acquitting Him ofthe charges; but none of these things shamed the dogs from their purpose. For the. Take ye him and crucify him, is the expression of one clearing himself of the guilt, and thrusting them forward to an action ¦5 Ver. 4, 5. Pilate therefore went robe, and Pilate saith unto them, forth again, and saitii unto tliem. Behold the man. N.T. Behold, I bring him forth to you, that = Ver. 6.- When the chief priests ye may knoiv that I find no fault in therefore and officers saw Him, they him. Then came Jesus forth, wear, cried out, saying. Crucify Him. ing the crown of thorns and the purple N. T. The fears of Pilate. 749 not permitted to them. They therefore had brought Him, Joh:^ in order that the thing might be done by the decision of the ^.^9/ governor; but the contrary fell out, that He was rather acquitted than condemned by the governor's decision. Then, because they were ashamed, Ver. 7. We have, they said, a law, and by our law he ought to die, because he made himself the Son of God. "How then wheu the judge said. Take ye him, and judge him according to your laic, did ye reply. It is tiot lawful for us to put any man to death, while here ye fly to the law ? And consider the charge. He made himself ihe Son of God. Tell me, is this a ground of accusation, that He Who performed the deeds of the Son of God should call Himself the Son of God?" What then doth Christ? While they held this dialogue one with the other. He held His peace, fulfilling that saying of the Prophet, that He openeth Is. 53, not His mouth: in His humiliation His judgment was taken lxx away. Then Pilate is alarmed ' when he hears from them, that He made Himself the Son of God, and dreads lest the assertion may possibly be true, and he should seem to transgress; but these men who had learnt this, both by His deeds and words, did not shudder, but are putting Him to death for the very reasons for which they ought to have worshipped Him. On this account he no more asks Him, "What hast thou done ?" but, shaken by fear, he begins the enquiry again, saying, " Art thou the Christ ?" But He answered not. For he who had heard. To this end was I born, and for ihis came I, and, 3Iy Kingdom is not of this world, he, when he ought to have opposed His enemies and delivered Him, did not so, but seconded the fury of the Jews. Then they being in every way silenced, make their cry issue in a political charge, saying. He that maketh ver. 12. himself a king, speaketh against Ccesar. Pilate ought therefore to have accurately enquired, whether He had aimed at sovereignly, and set His hand to expel Caesar from the kingdom. But he makes not an exact enquiry, ' Ver. 8. 9. When Pilate therefore ment-hall,and saith unto Jesus, Whence heard that saying, he was the more art thou 9 But Jesus gave him no afraid ; and went again into the Judg- answer. N.T. 750 Guilt of Pilate. Homil. and therefore Christ answered him nothing, because He ^^""^' knew that he asked all the questions idly ^. Besides, since His works bare witiiess to Him, He would not prevail by word, nor compose any defence, shewing that He came voluntarily to this condition. When He was silent, Pilate sailh, Ver. 10. Knowest thou not that I have power to crucify thee''? Seest thou how he condemned himself beforehand; for, " if the whole rests with thee, why dost not thou let Him go, when thou bast found no fault in Him ?" When then Pilate had uttered the sentence against himself, then He saith, Ver. 11. He that delivered 3Ie unto thee hath the greater siti. Shewing that he also was guilty of sin. Then, to pull down his pride and arrogance. He saith. Thou wouldest have no power except it were given thee \ Shewing that this did not come to pass merely in the common order of events '', but that it was accomplished mys tically. Then lest, when thou hearest. Except it were given thee, thou shouldest deem that Pilate was exempt from all blame, on this account therefore Pie said. Therefore he that delivered Me unto thee hath the greater sin. " And yet if it was given, neither he nor they were liable to any charge." "Thou objectest idly; for the ' given' in this place means what is ' allowed ;' as though He had said, ' He hath per mitted these things to be, yet not for that are ye clear of the wickedness.' " He awed Pilate by the words, and proffered a clear defence. On which account that person sought to release Him; but they again cried out, saying', Ver. 12. iy thou let this man go, ihou art not Ctesar's friend. For when they profited nothing by bringing charges drawn ? ^Ik-^ irS.vTa 4ptaTU)v7a. Savile reads ^ no power against Me, ejBcept it ivere ipoiTciv, with the conjecture epHv. 'Ihe given thee from above : therefore he reading rendered above best suits the that SfC. N. T. sense, and is supported by Mss. ^ riji/ tuv ttoWwv aKoXovBlav, al. tZv ^ Ver. 10. Then saith Pilate unto SXA.coy. Him, Speakest thou not unto me ? 1 Ver. 12. And from thenceforth Knowest thou not that I have power Pilate sought to release Him; but the to crucify thee, and have power to Jews cried out, saying. N. T. release thee .«> N. T. > a it No king but Ccesar. 751 from their own law, they wickedly betook themselves to John external laws, saying, ui5 Every one that maketh himself a king speaketh against CiBSar. And where hath this Man appeared as a tyrant ? Whence can ye prove it ? By the purple robe ? By the diadem ? By the dress'? By the soldiers? Did not He ever walk 'al. 'the unattended, save by His twelve disciples, following in every '^l'*''"^'' point a humble mode of living, both as to food, and clothing, and habitation ? But O what shamelessness and ill-timed cowardice ! For Pilate, deeming that he should now incur some danger were he to overlook these words, comes forth as though to enquire into the matter ¦", (for the "sitting down" shewed this,) but without making'-' anysal, enquiry, he gave Him up to them, thinking to shame them. ^^^"6 For to prove that he did it for this purpose, hear what he for' sailh. Ver. 14, 15. Behold your king ^ But when they said, Crucify him, he added again. Shall I crucify your king ? But they cried out. We have no king but Ccesar". Of their own will they subjected themselves to punish ment; therefore also God gave them up, because they were the first to cast themselves out from His providence and superintendence; and since with one voice they rejected His sovereignty. He allowed them to fall by their own suffrages. Still what had been said should have been sufficient to calm their passion, but they feared, lest, being let go. He should again draw the multitudes, and they did all they could to prevent this. For a dreadful thing is love of rule, dreadful and able to destroy the soul ; it was on account of this that they had never heard Him. And yet Pilate, in consequence of a few words, desired to let Him go, but they pressed on, saying. Crucify him. And why did they strive to kill Him in this manner ? It was a shameful death. Fearing therefore ¦" Ver. 13. When Pilate therefore sixth hour; and he saith unto the Jews, heard that saying, he brought Jesus Behold your king! But they cried forth, and sat down in the Judgment out. Away with Mm, away with him, seat in a place that is called tlie Pave- crucify him! Pilate saith unto thern, ment, but in the Hebrew, Gabbatha. Shall I crucify your king 9 The chief N. T. priests answered. We have no king but " Ver. 14, 15. And it was the pre- Cmsar. N. T. paration ofthe Passover, and about' I he 752 Our Lord teaches to return good for evil. Homil. lest there should afterwards be any remembrance of Him, i^^^^they desired to bring Him to the accursed punishment, not knowing that truth is exalted by hindrances. To prove that 'al. 'one they bad this suspicion, listen to what they say^; We have Mat.27 heard that that deceiver said. After three days I will rise 63- again ; on this account they made all this stir, turning things "or, upside down", that they might ruin matters in after time'. e"ery^ And the ill-ordered people, corrupted by their rulers, cried means' q^jj continually. Crucify him ! TO. iiiTo. [3.] But let us not merely read of these things, but bear TTOTo tjjg^j ii) our mind; the crown of thorns, the robe, the reed, vaaeai the blows, the smiting on the cheek, the spittings, the irony. These things, if continually meditated on, are sufficient to take down all anger ; and if we be mocked at, if we suffer C.13, 16. injustice, let us still say. The servant is not greater than his Lord; and let us bring forward the words of the Jews, which c. 8, 48. they uttered in their madness, saying, Thou art a Samaritan, 1,xi\eU,and hast a devil ; and, /fe casteth out devils by Beelzebub. For on this account He bare all these things, in order that we might walk in His footsteps, and endure those mockings which disturb more than any other kind of reproach. Yet nevertheless He not only bare these things, but even used every means to save and deliver from the appointed punish ment those who did them. For He sent the Apostles also for their salvation, at least thou hearest them saying, that. Acts 3, We* know that through ignorance ye did it; and by these ''J,N.T. means drawing them to repentance. This let us also imitate ; for nothing so much maketh God propitious as the loving enemies, and doing good to those who despitefully use us. When a man insults thee, look not to him, but to the devil who moves him, and against him empt all thy wrath, but pity the man who is moved by him. For if lying is from the devil, to be angry without a cause is much more so. When thou seest one turning another into ridicule, consider that il is the devil who moves him, for mockings belong not to Christians. For he who hath been bidden to mourn, and Luke 6, hath heard. Woe, ye thai laugh, and who after this insults, ' and jests, and is excited, demands not reproach from us, but sorrow, since Christ also was troubled when He thought on Judas. All these things therefore let us practise in our No excuse for Christians who are worse than Heathens. 753 actions, for if we act not rightly in these, we have come to John no purpose and in vain into the world. Or rather we have ]4_ ' come lo our harm, for failh is not sufficient lo bring men to 'or, 'the the Kingdom, nay, it even halh power' in this way most to^j^it^, condemn those who exhibit an ill life ; for He which knew^x^i- Ms Lord's will, and did it tiol, shall be beaten with many 47. ' stripes; and again, If I had noi come and spoken unto them, c.i5,22. they had not had sin. What excuse then shall we have, who have been set within the palace, and deemed worthy to stoop^ down and enter into the sanctuary, and have been made ^ or, ¦' to partakers of the releasing Mysteries', and who yet are worse 1^^^^^^/,^ than the Greeks, who have shared in none of these things ? ' Ben. For if they for the sake of vain-glory have shewn so much teries true wisdom, much more ought we to go after all virtue, f^leas- ^ng because it is pleasing to God. But at present we do not from even despise wealth; while they have often been careless of^'°^ their life, and in wars have given up their children to their madness about devils*, and have despised nature for the sake ''i.e. of their devils, but we do not even despise money for the j,ga^tj,ejj sake of Christ, nor anger on account of God's will, but are worship. inflamed, and in no better state than the fevered. And just as they, when possessed by their malady, are all burning, so we, suffocated as by some fire, can stop at no point of desire, increasing both anger and avarice. On this account I am ashamed and astonished, when I behold among the Greeks men despising riches, but all mad among ourselves. For even if we could find some despising riches, we should find that they have been made= captive by other vices, bysai. passion or envy; and a hard thing it is to discover true ^J^^^^ wisdom without a blemish ^ But the reason is, that we are made.' not earnest to get our remedies from the Scriptures, nor do we ^1," " apply ourselves to those Scriptures with compunction, and sorrow, and groaning, but carelessly, if at any time we chance lo be at leisure. Therefore when a great rush of woridly matters comes, it overwhelms all ; and if there halh been any profit, destroys it. For if a man have a wound, and after putting on a plaister, do not tie it tight, but allow it to fall off, and expose his sore to wet, and dust, and heat, and ten thousand other things able to irritate il, he will get no good; yet not by reason of the inefficacy of the remedies, 754 Provision for the journey to the next world. Homil. but by reason of his own carelessness. And this also is wont LXXXIV. ^^ happen to us, when we attend but little to the divine oracles, but give ourselves up wholly and incessantly to things of this life ; for thus all the seed is choked, and all is made unfruitful. That this may not be the case, let us look carefully a little, let us look up to heaven, let us bend down to the tombs and coffins of the departed. For the same end awaiteth us, and the same necessity of de parture will often come upon us before the evening. Prepare ' iioSov. we then for this expedition ' ; there is need of many supplies ^ iipo- for the journey ", for great is the heat there, and great the "''¦ drought, and great the solitude. Henceforth there is no reposing at an inn, there is no buying any thing, when one hath not taken all from hence. Hear at least what the Mat.25, virgins say. Go ye to them ihat sell; but they who went found not. Hear what Abraham sailh, A gulph between Luke us and you. Hear what Ezekiel sailh concerning that ' ' day, that Noah, and Job, and Daniel shall in no wise deliver 14, 14. their sons. But may it never come to pass that we hear these words, but that having taken hence sufficient pro vision for our way to eternal life, we may behold with boldness our Lord Jesus Christ, wilh Whom to the Father and the Holy Ghost be glory, dominion, honour, now and ever, and world without end. Amen. HOMILY LXXXV. John xix. 16 — 18. Then delivered he Him therefore unto them to be crucified. And they took Jesus, and led Him away. And He, bearing His cross, went forth into a place called the place of a skull', where they crucified Him^. Successes have terrible power to cast down or draw aside those who take not heed. Thus the Jews, who at first enjoyed the influence^ of God, sought the law of royalty i ^ott^i fi-om the Gentiles, and in the wilderness after the manna remembered the onions. In the same way here, refusing the Kingdom of Christ, they invited to themselves that of Caesar. Wherefore God set a king over them, according to their own decision. When then Pilate heard these things, he delivered Him to be crucified. Utterly without reason. For when he ought to have enquired whether Christ had aimed at sovereign power, he pronounced the sentence through fear alone. Yet that this might not befal him, Christ said beforehand. My Kingdom is not of this world ; hut he having given himself wholly up to present things, would practise no great amount of wisdom. And yet his wife's dream should have been sufficient to terrify him ; but by none of these things was he made better, nor did he look to heaven, but delivered Him up. And now they laid the cross upon Him as a malefactor. For even the wood ° place of a skull, which is called in either side one, and Jesus in the midst. the Hebrew, Golgotha. N. T. N. T. '' Sim, and two other with Him, on 756 Isaac a type of Christ : Golgotha: the thieves. Homil. they abominated, and endured not even to touch it. This ^''^^''- was also the case iu the type ; for Isaac bare the wood. ' ' i. .=. But then the matter stopped at the will of his father', for it shewed ^'^^ the type ; while here it proceeded to action, for it was Abra- the reality. wuTing. And He came to ihe place of a skull. Some say that "^'^^ Adam died there, and there lieth; and that Jesus in this place where death had reigned, there also set up the trophy. For He went forth bearing the Cross as a trophy over the tyranny of death : aud as conquerors do, so He bare upon His shoulders the symbol of victory. What =* al. ' or- matter if the Jews did° these things wilh a different intent. They crucified Him too with thieves, in this also uninten tionally fulfilling prophecy; for what they did for insult contributed to the truth, that thou mayest learn how great is Is. 53, its power, since the Prophet bad foretold of old, that He was numbered with the transgressors. The devil therefore wished to cast a veil over what was done, but was unable ; for the three were crucified, but Jesus alone was glorious, that thou mayest learn, that His power effected all. Yet the miracles took place when the three had been nailed to the cross; but no one attributed any thing of what was done to either of those others, but to Jesus only; so entirely was the plot of ' ?a)A.oj, the devil rendered vain-', and all returned upon his own head. ''stale' ¦^'^'" ^^'si^ of these two, one was saved. He therefore did not " al.' the insult the glory of the CrossS but contributed to it not a little. fied' ' f'oi" it ^'as not a less matter than shaking the rocks, to change a thief upon the cross, and to bring him into Paradise. Ver. 19. And Pilate wrote a title'. At the same time requiting the Jews, and making a defence for Christ. For since they had given Him up as worthless, and attempted to confirm this sentence by making Him share the punishment of the robbers, in order that for the future it might be in no man's power to prefer evil charges against him, or to accuse him as a worthless and wicked person, to close moreover their mouths and the mouths of = Ver. 19, 20. And Pilate wrote a read many of the Jews, for the place title, and put it on the Cross, and the where Jesus was crucified was nigh to m-iting was, Jesus of Nazareth the the city, and it was written in Hebrew, King of the Jews. This title then and Greek, and Latin. The title: the parting the garments. 757 all who might de.sire to accuse Hira, and to shew that they John "V'T'V" had risen up against their own King, Pilate thus placed, as 21—24'. on a trophy, those letters, which utter a clear voice, and shew forth His victory, and proclaim His Kingdom, though not in its completeness. And this he made manifest not in a single tongue, but in three languages ; for since it was likely that there would be a mixed multitude among the Jews on account of the Feast, in order that none might be ignorant of the defence, he publicly recorded* the madness 'lit. 'in- of the Jews, in all the languages. For they bare malice ^^'''^^'^ against Him even when crucified ''- " Yet what did this harm pillar.' you'^' Nothing. For if He was a mortal and weak, and 2 to the was about to become extinct, why did ye fear the letters ^^^' asserting that He is the King of the Jews ?" And what do they ask ? " Say that he said. For now it is an assertion, and a general sentence, but if he said be added, the charge is shewn to be one arising from his own rashness and arrogance." Still Pilate was not turned aside, but stood to his first decision. And it is no little thing that is dispensed even from this circumstance, but the whole matter. For since the v\'ood ofthe cross was buried, because no one was careful to take it up, inasmuch as fear was pressing, and the believers were hurrying to other urgent matters ; and since it was in after times lo be sought for, and it was likely that the three crosses would lie together, in order that the Lord's might not be unknown. It was made manifest to all, first by Its lying in the middle, and then by the title. For those of the thieves had no titles. The soldiers parted the garments, but not the coaf. See the prophecies in every instance fulfilled by their wicked nesses; for this also had been predicted of old; yet there were three crucified, but the matters of the prophecies' were 3 al. ' of fulfilled in Him. For why did they not this in the case oi^^^^l^°' cal.' ' Ver. 21,21. Then said the chief every soldier a part; and also His priests of the Jews to Pilate, Write coat; now the coat was without seam, mt. The King of the Jews, but that woven from the top throughout. They Ite said, I am King of the Jews, said tiierefore among themselves. Let Mais answered. What I have written, us not rend it, but cast lots for it, whose J have written. N T. H «Aa« be, that the Scripture might be ' Ver. 23, 24. 'ihen the soldiers, fulfilled tvhich saith, They parted My when they had crucified Jesus, took raiment among them, and for My Sis garments, and made four parts, to vesture they did cast lots. N. T. 758 Of the seamless coat : St. Mary and St. John. Homil. the Others, but in His case only ? Consider too, I pray you, ^2^:^^ the exactness ofthe prophecy. For the Prophet saith not only, that they " parted," but that they " did not part." The rest therefore they divided, tbe coat they divided not,but committed v. 23. tbe matter to a decision by lot. And the, Woven from the top, is not put without a purpose ; but some say that a figurative assertion is declared by it, that the Crucified was not simply ' or, man, but had also the Divinity from above '. Others say t'/efi^st 'that the Evangelist describes the very form of the coat=. For iivae^v since in Palestine they put together two strips of cloth and jJy^-J so weave their garments, John, to shew that the coat was of 'little this kind, saith. Woven from the top; and to me he seems to *""" say this, alluding to the poorness of the garments, and that 5 Ki-rhv as in all other things, so in dress also. He followed a simple' fashion. Ver. 24. These things the soldiers did. But He, on the Cross, committelh His mother to the disciple', teaching us even to our last breath to shew every care for our parents. When indeed she unseasonably c. 2, 4. troubled Him, He said. Woman, what have I to do with M3.t.l2, thee? And, Who is My mother? But here He sheweth much loving affection, and commiiteth her to the disciple whom He loved. Again John conceals himself, in modesty; for had he desired to boast, he would have also put in the cause for which he was loved, since probably it was some great and wonderful one. But wherefore doth He converse on nothing else with John, nor comfort him when despond ing? Because it was no time for comforting by words; besides, it was no little thing for him to be honoured with such honour, and to receive the reward of stedfaslness. But do thou consider, I pray, how even on the cross He did every thing without being troubled, speaking with the dis ciple concerning His mother, fulfilling prophecies, holding forth good hopes to the thief. Yet before He was crucified He appeareth sweating, agonized, fearing. What then can ' Ver. 25 — 27. Now there stood by loved, He saith unto His mother, the Cross of Jesus His mother, and Woman, behold thy son. Then saith His mother's sister, Mary the wife of He to the disciple. Behold thy mother. Cleophas.and Mary Magdalene. When And from that hour that disciple took Jesus therefore saw His mother, and her to his own home. the disciple standing by whom He Death to be neither feared, nor sought. 759 this mean? Nothing difficult, nothing doubtful. There John indeed the weakness of nature had been shewn, here was 25^^'. being shewn the excess of Power. Besides, by these two things He teacheth us, even if before things terrible we be troubled, not on that account to shrink from things terrible, but vvhen we have embarked in the contest to deem all things' possible and easy. Let us then not tremble at death, 'al. ' all Our soul hath by nature the love of life, but it lies with us *'J!^^ either to loose the bands of nature, and make this desire weak; or else to tighten them, and make the desire more tyrannous. For as we have the desire of sexual intercourse, but when we practise true wisdom we render the desire weak, so also it falls out in the case of life; and as God hath annexed carnal desire to the generation of children, to maintain a succession among us, without however forbidding us from travelling the higher road of continence ; so also He hath implanted in us the love of life, forbidding us from destroying ourselves, but not hindering our despising the present life. And it behoves us, knowing this, to observe due measure, and neither to go at any time to death of our own accord, even though ten thousand terrible things pos sess us ; nor yet when dragged to it, for the sake of what is pleasing to God, to shrink back from and fear it, but boldly to strip for it, preferring the future to the present life. But the women stood by the Cross, and the weaker sex v. 25. then appeared the manlier ; so entirely henceforth were all things transformed. And He, having committed His mother to John, said. Behold thy Son. O the honour ! with what honour did He v. 26. honour the disciple ! when He Himself was now departing. He committed her to the disciple to take care of. For since it was likely that, being His mother, she would grieve, and require protection. He with reason entrusted her to the beloved. To him He sailh, Behold thy mother. This He v. 27. said, knitting them together in charity ; which the disciple understanding, took her to his own home. " But why made He no mention of any other woman, although another stood there ?" To teach us to pay more than ordinary respect to our mothers. For as wheu parents oppose us on spiritual 760 Our Lord's forethought for His Mother: the Vinegar. HoMtt,. matters, we must not even own them, so when they do not i^^^^ hinder us, we ought to pay them all becoming respect, and to prefer them before others, because they begat us, because they bred us up, because they bare for us ten thousand terrible things. Aud by these words He silenceth the shamelessness of Marcion ; for if He were not born accord ing to the flesh, nor had a mother, wherefore taketh He such forethought for her alone ? Ver. 28. After ihis, Jesus knowing ihat all things were now accomplished. That is, " that nothing was wanting to the Dispensation." For He was every where desirous to shew, that this Death was of a new kind, if indeed the whole lay in the power of the Person dying, and death came not on the Body before that He willed it ; and He willed it after He had fulfilled all c. 10,18. things. Therefore also He said, / have power to lay down My life; and I have power to take it again. Knowing therefore that all things were fulfilled. He saith, / thirst ^. Here again fulfilling a prophecy. But consider, I pray, the accursed nature of the bystanders. Though we have ten thousand enemies, and have suffered intolerable things at their hands, yet when we see them perishing, we relent ; but Ihey did not even so make peace wilh Him, nor were tamed by what they saw, but rather became more savage, and increased their irony; and having brought to Him vinegar on a sponge'', as men bring it to the condemned, thus they gave Him to drink ; since it is on this account that the hyssop is added. Ver. 30. Having therefore received it. He saith. It is finished. Seest thou how He dolh all things calmly, and with power? And what follows shews this. For when all bad been completed. He bowed His Head, (this had not been nailed,) and gave \tfP *'^' tbe ghost. Sa,K€,] That is, "died." Yet to expire does not come° after the G. T. = i. e. natural- f that the Scripture might befulfilled, vessel full of vinegar : and they filled a ly. sailh, I thirst. N.T. sponge with vinegar, and put it upon '' Ver. 29. Now there was set a hyssop, and put it to His mouth. The Church consisteth by means ofthe Water and the Blood. 76 1 bowing the head ; but here, on the contrary, it doth. For John He did not, when He had expired, bow His Head, as -^g^i^" happens wilh us, but when He had bent His Head, then He ^ expired. By all which things the Evangelist hath shewn, that He was Lord of all. But the Jews, on the other hand, who swallowed the camel and strained at the gnat, having wrought so atrocious a deed, are very precise concerning the day. Ver. 31. Because it was the Preparation, ihat the bodies should not remain upon ihe cross' — ihey besought Pilate that their legs might be broken^. Seest thou how strong a thing is truth ? By means of the very things which are the objects of their zeal, prophecy is fulfilled, for by occasion of those things, this plain prediction, unconnected wilh them ', receives its accomplishment. For the soldiers'" when they came, brake the legs of the others, but not those of Christ. Yet these to gratify the Jews pierced His Side with a spear, and now insulted the dead Body. 0 abominable and accursed purpose ! Yet, beloved, be not thou confounded, be not thou desponding ; for the things which these men did from a wicked will, fought on the side of the truth. Since there was a prophecy, saying, (from this circumstance ',) Tliey shall look on Him Whom ' ivTed- they pierced. And not this only, but the deed then dared ^^37 was a demonstration of the faith, to those who should Zech. afterwards disbelieve ; as to Thomas, and those like him. ' " Wilh this too an ineffable mystery was accomplished. For there came forth water atid blood. Not without a purpose, or by chance, did those founts come forth, but because by means of these two together the Church consisteth ". And the initiated know it, being by water indeed regenerate, and nourished by the Blood and the Flesh. Hence the Mysteries take their beginning; that^ when thou approachest ^ i- e. to teach thee that. ' Upon the cross on the Sabbath day, with him. But when they came to (for that day was a high day.) N.T. Jesus, and saw that He was dead ' Be broken, and that they might already, they brake not His legs, but betaken away. N.T. one of the soldiers with a spear pierced ' krepa avTo7s avTr} irpoavaipfiivrifns. His side, and forthwith came thereout ¦" Ver. 32—34. Then came the blood and water. N.T. soldiers and brake the legs of the first, " e'l ap.(p0T4pwv Tolrrmy ri "EuKX-qffia and of the other which was crucified o'uyeVTijKe. 3 D 762 The Paschal Lamb a type of Christ. Homil. to that awful Cup, thou mayest so approach, as drinking from LXXXV.,, o-J the very Side. Ver. 35. And he thai saw ii bare record, and his record is true". That is, "I heard it not from others, but was myself present and saw it, and the testimony is true." As may be supposed. For he relates an insult done; he relates not any thing great and admirable, that thou shouldest suspect his narrative ; but securing the mouths of heretics, and loudly proclaiming beforehand the Mysteries that should be, and beholding tbe treasure laid up in them, he is very exact concerning what took place. And that prophecy also is fulfilled, Exod. Yer. 36. A bone of Him shall not be broken". 12, 46. Pqp even if this was said with reference to the lamb of the Numb.9, 12. Jews, still it was for the sake of the reality that the type preceded, and in Him the prophecy was more fully accom plished. On this account the Evangelist brought forward the Prophet. For since by continually producing himself as witness he would have seemed unworthy of credit, he brings Moses to help him, and saith, that neither did this come to pass without a purpose, but was written before of old. And this is the meaning of the words, A bone of Him shall not be broken. Again he confirms the Prophet's words by his own witness. " These things," saith he, " I have told you, that ye might learn that great is the connection of the type with the reality." Seest thou what pains he takes to make that believed which seemed to be matter of reproach, and bringing shame ? For that the soldier should insult even the dead body, was far worse than being crucified. " But still, even these things," he saith, " I have told, and told with V. 36. much earnestness, that ye might believe. Let none then be unbelieving, nor through shame injure our cause. For the things which appear to be most shameful, are the very (Tf/ivo- venerable records' of our good things." Ver. 38. After this came Joseph of Arimaihaa, being a disciple \ ° is true; and he knoweth that he filled, A bone, ^c. And again another saith true, that ye might believe. 'N.T. Scripture saith. They shall look on p Ver. 36, 37. For these things were Him Whom they pierced. N. T. done, that the Scripture should be ful- °° die, let the friend of that dying person prepare the obse- Acts 9, quies^, and persuade^ the departing one to leave some what 2 or lo the needy. With these garments let him send him to the ' ^'^'''f'' grave, leaving' Christ his heir. For if they who write kings ret ivTi- among their heirs, leave a safe portion to their relations "¦jfi"^ ^ when one leaves Christ heir with his children, consider howper- great good he will draw do'wn upon himself and all his. These are the right^ sort of funerals, these profit both those' KoKh who remain and those who depart. If we be so buried, we shall be glorious at the Resurrection-time. But if caring for the body we neglect the soul, we then shall suffer many terrible things, and incur much ridicule. For neither is it a common unseemliness to depart without being clothed wilh rirtue, nor is the body, though cast out without a tomb, so disgraced, as a soul appearing bare of virtue in that day. This let us put on, this let us wrap around us ; it is best to do so during all our lifetime ; but if we have in this hfe been negligent, let us at least in our end be sober, and charge our relations to help us when we depart by alms- doing; that being thus assisted by each other, we may attain " to much confidence, through the grace and loving kindness of our Lord Jesus Christ, wilh Whom to the Father and the Holy Ghost be glory, dominion, and honour, now and ever and world without end. Amen. » Sav. reads, K\ripoy6fiov aipiivai Tbv among their relations, leave that por- X. ci^l€j/To may he conjectured. The tion for the safety of the children.' Ben. ed. reads, TeiflsVa. KaX k\. k. t. \. ' eiriTiixaMe", without any conjuno- '' Ben. ' leave very great safety.' tion preceding. Sav. conject, em- One Ms. has a slight variety of sense : Teujiifiefla. ' If they whoJ]write tings their heirs HOMILY LXXXVI. John xx. 10, 11. Then the disciples went away again unto their own home. But Mary stood without at the sepulchre, weeping. > i.e. Full of feeling somehow is the female sex, and more' in- ^"^ clined to pity. I say this, lest thou shouldest wonder how it men. could be that Mary wept bitterly at the tomb, while Peter was in no way so affected. For, The disciples. It sailh, went away unto their own home ; but she stood shedding tears. Because hers was a feeble nature, and she as yet knew not accurately the account of the Resurrection ; whereas they having seen the linen clothes and believed, departed to their own homes in astonishment. And wherefore went they not straightway to Galilee, as had been commanded them before the Passion? They waited for the others, perhaps, and besides they were yet at the height of their amazement. These then went their way : but she stood at the place, for, as I have said, even the sight of the tomb tended greatly to comfort her. At any rate, thou seest her, the more lo ease her grief, stoop ing down% and desiring to behold the place where the Body lay. And therefore she received no small reward for this her great zeal. For what the disciples saw not, this saw the woman first. Angels" sitting, the one at the feet, the other at > Ver. 11. latter part, And as she white sitting, the one at tlie Head, and wept, she stooped down, and looked into the other at the Feet, where the Body the sepulchre. N. T. of Jesus had lain. N. T. *> Ver. 12. And seeth two Angels in Circumstances of our Lord's appearance to Mary Magdalene. 771 the head, in white; even the dress' was full of much radiance" John and joy. Since the mind of the woman was not sufliciently ,f ^^4 elevated to accept the Resurrection from the proof of the ^, — '" napkins, something more takes place, she beholdeth some- ^^^ *''® , • A 1 ¦ • • , • . appear- thing more ; Angels sitting in shining garments, so as to raise ance, her thus awhile from her passionate sorrow, and to comfort '^^'^'^^" her. But they said nothing to her concerning the Resur- '^ il""- rection, yet is she gently led forward in this doctrine. She ^oj^''' saw countenances bright and unusual ; she saw shining gar ments, she heard a sympathizing voice. For what saith (the Angel)? Ver. 13. Woman, why weepest thou ? By all these circumstances, as though a door was being opened for her, she was led by little and little to the know ledge of the Resurrection. And the manner of their sitting invited her to question them, for they shewed that they knew what had taken place; on which account they did not sit together either, but apart from one another. For because it was not likely that she would dare at once to question them, both by questioning her, and by the manner of their sitting, they bring her to converse. What then saith she ? She speaks very warmly and affectionately ; They'' have taken away my Lord, and I know not where because they have laid Him. *'^\ "What sayest thou? Knowest thou not yet any thing conceming the Resurrection, but dost thou still form fancies about His being laid*?' Seest thou how she had not yet^eiaiv. received the sublime doctrine ? Ver. 14. And when she had thus said, she turned herself hack ". And by what kind of consequence is it, that she having spoken to them, and not having yet heard any thing from them, turned back ? Methinks that while she was speaking, Christ suddenly appearing behind her, struck the Angels with awe; and that they having beheld their Ruler", shewed = AeitttJ- immediately by their bearing, their look, their movements,'^'"'' that they saw the Lord ^ ; and this drew the woman's attention, ^ Kipwy. and caused her to turn herself backwards. To them then He ": Turned herself back, and saw Jesus standing, and knew not that it was Jesus. N. T. 772 Our Lord revealeth Himself by His Voice: Homil. appeared on this wise, but not so to the woman, in order not ^^^^^ at the first sight to terrify her, but in a meaner and ordinary form, as is clear from her supposing that He was the gar dener. It was meet to lead one of so lowly a mind to high matters, not all at once, but gently. He therefore in turn asketh her, Ver. 15. Woman, why weepest thou? whom seekest thou ? This shewed that He knew what she wished to ask, and led her to make answer. And the woman, understanding this, dolh not again mention the name of Jesus, but as though her questioner knew the subject of her enquiry, replies, Sir^, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. Again she speaks of laying down, and taking away, and carrying, as though speaking of a corpse. But her meaning is this; "If ye have borne him hence for fear of the Jews, tell me, and I will take him." Great is the kindness and loving affection of the woman, but as yet there is nothing ' al. lofty with her '. Wherefore He now setteth the matter before nofting her, not by appearance, but by Voice. For as He was at lofty one time known to the Jews, and at another time unper- her.' ceived^ though present; so too in speaking. He, when He =KS7;\oj. qIjoso, then made Himself known; as also when He said to the Jews, Whom seek ye? they knew neither the Countenance nor the Voice until He chose. And this was the case here. And He named her name only, reproaching and blaming her that she entertained such fancies concerning One who lived. But how was it that, Ver. 16. She turned herself, and saith', if so be that He was speaking to her ? It seems to me, that after having said, " Where have ye laid him ?" she turned to the Angels to ask why they were astonished, and that then Christ, by calling her by name, turned her to Himself from them, and revealed Himself by His Voice ; for when He called her, Mary, then she knew Him; so that the recognition was not by His appearance, but by His Voice. And if any say, " Whence is it clear that the Angels were ^ She, supposing Him to be ihe gar- Mary. dener, saith unto Him, Sir, S,-c. N. T. ' and saith unto Him, Rabboni, Ver. 16. Jesus saith unto her, which is to say. Master. N.T. and forbiddeth Mary Magdalene to touch Him. 773 awe-struck, and that on this account the woman turned John herself," they will in this place say, " whence is it clear that-?^' she would have touched Him, and fallen at His feet?" Now as this is clear from His saying. Touch 3Ie not, so is the other clear from Its saying, that she turned herself But wherefore, said He, Ver. 17. Touch Me noi? Some assert, that she asked for spiritual grace, because she had heard Him when with the disciples say, " If I go to thee 14, 3. Falher, I will ask Him, and He sliall give you another ' Comforter. But how could she who was not present with [2.] the disciples have heard this ? Besides, such an imagination is far from the meaning here. And how should she a^k, when He had not yet gone to the Father? What then is the sense ? Methinks that she wished still to converse with Him as before, and that in her joy she perceived nothing great in Him, although He had become far more excellent in the Flesh. To lead her therefore from this idea, and that she might speak lo Him wilh much awe, (for neither wilh the disciples doth He henceforth appear so familiar as before,) He raiseth her thoughts, that she should give more reverent heed to Him. To have said, "Approach Me not as ye did before, for matters are not in the same state, nor shall I henceforth be with you in the same way," would have been harsh and high-sounding ; but the saying, / am not yet ascended io the^ Father, ' to My, . N. T. though not painful to hear, was the saying of One declaring the same thing. For by saying, / am noi yet ascended. He sheweth that He hasteth and presseth thither ; and that it was not meet that One about to depart thither, and no longer to converse with men, should be looked on wilh the same feelings as before. And the sequel shews that this is the case. Go and say unto the brethren, that I go'' unto My Father and your Father, unto My God and your God. Yet He was not about to do so immediately, but after forty days. How then saith He this ? With a desire to raise their minds, and to persuade them that He departeth into the heavens. But the. To My Father and your Father, 8 Go to My brethren, and say unto them, I ascend, Sfc. N. T. 774 Our Lorrfs first appearance to ihe Disciples. Homil. ^ My God, and your God, belongs to the Dispensation', [?^?^- since the "ascending" also belongs to His Flesh. For He the In- speaketh these words to one who had no high thoughts. t^n *' " •'^^ ''^^° *^® Falher His in one way, and ours in another ?" Assuredly then He is. For if He is God of the righteous in a manner different from that in which He is God of other men, much more in the case of the Son and us. For because He had said. Say io the brethren, in order that they might not imagine any equality from this. He shewed the difference. He was about to sit on His Father's throne, but they to stand by ''. So that albeit in His Subsistence according to the Flesh He became our Brother, yet in Honour He greatly » or, sur- differed from'-' us, it cannot even be told how much. P*^^^ • Vgj.. 18. " She therefore departeth, bearing these tidings to the disciples'." So great a good is perseverance and endurance. But how was it that they did not any more grieve when He was about to depart, nor speak as they had done before? At that time they were affected in such a way, as supposing that He was about to die; but now that He was risen again, what reason had they to grieve? Moreover, Mary reported His appearance and His words, which were enough to comfort them. Since then it was likely that the disciples on hearing these things would either not believe the woman, or, believing, would grieve that He had not deemed them worthy of the vision, though He promised to meet them in Galilee ; in order that 3 or,'dis- they might not by dwelling on this be unsettled'. He let not a single day pass, but having brought them to a state of longing, by their knowledge that He was risen, and by what they heard firom the woman, when they were thirsting to see Him, and were greatly afraid, (which thing itself espe cially made their yearning greater,) He then, when it was 'al. evening, presented" Himself before them, and that very sents' marvellously". And why did He appear in the evening? i" napiaTavai. So Ben. and Mss. ^ Ver. 19. Then the same day at and it seems the best reading. Savile evening, being the first day of the reads iripiaTfivau week, when the doors were shut where ' Ver. 18. Mary Magdalene came and the disciples were assembled for fear of told the disciples that she had seen the the Jews, came Jesus and stood in the Lord, and that He had spoken these midst. N. T. things unto her. N. T. The message of peace. 775 Because it was probable that they would then especially be John very fearful. But the marvel was, why they did not suppose ]^l|\ Him to be an apparition ; for He entered, when the doors tjjere shut, and suddenly. The chief cause was, that the woman beforehand had wrought great faith in them ; besides. He shewed His countenance to them clear and mild. He came not by day, in order that all might be collected together. For great was the amazement ; for neither did He knock at the door, but all at once stood in the midst, and shewed His Side and His Hands'. At the same time also by His Voice He smoothed their tossing thought, by saying, Ver. 19. Peace be unto you. That is, " Be not troubled ;" at the same time reminding them of the word which He spake to them before the Crucifixion, 3Iy peace I leave^ unto you; and again, "Inc. 14,27. Me ye have"" peace, but" in the world ye shall have tribula- bag^ss. tion. Ver. 20. Then were the disciples glad when they saw the Lord. Seest thou the words issuing in deeds ? For what He said before the Crucifixion, that / will see you again, ando.16,22. your heart shall rejoice, and your joy tio man taketh from yon, this He now^ accomplished in deed; but all thesesai. this things led them to a most exact faith. For since they had ^^^^J^^j^^ a tniceless war with the Jews, He continually repeated the. Peace be unto you"", giving them, to counterbalance the war, the consolation. And so this was the first word that He spake to them after the Resurrection, (wherefore also Paul continually saith, Grace be unto yoit and peace,) and to women He giveth good tidings of joy ", because that sex was in sorrow, and had received this as the first curse. There fore He giveth good tidings suitable respectively, to men, peace, because of their war; joy to women, because of their sorrow, Then having put away all painful things. He telleth of the successes^ of the Cross, and these were the peace. " Since then all hindrances have been removed," He saith, ' Ver. 20. And when He had so again, Peace SfC. , , . ioid, He shewed unto them His Hands ' Matt. 28, 9. Jesus 'net them (the > al. 'ill-minded,' or, ' ungrate- eialiy by those altogether the simplest.' ful.' God giveth what the priest dispenses. 779 things that are His, and will send the Holy Ghost. For John neither doth the pure draw down that Spirit by his own 30.3!. purity, but it is grace that workelh all. For all. It saith, isTcmT' for your sake^, whether it be Paul, or Apollos, or Cephas, ^'¦r^-^^' For the things which are placed in the hands of the priest ityours, . NT is with God alone to give ; and however far human wisdom may reach, it will appear inferior to that grace. And this I say, not in order that we may order our own life carelessly, but that when some of those set over you are careless livers, you the ruled may not often heap up evil for yourselves. But why speak I of priests? Neither Angel nor Archangel can do any thing wilh regard to what is given from God; but the Father, the Son, and the Holy Ghost, dispenseth all, while the priest lends his tongue and affords his hand. For neither would it be just that through the wickedness of another, those who come in failh to the symbols of their salvation should be hai-med. Knowing all these things, let us fear God, and hold His priests in honour, paying them all reverence ; that both for our own good deeds, and the attention shewn to them, we may receive a great return from God, through the grace and lovingkindness of our Lord Jesus Christ, with Whom lo the Falher and the Holy Ghost be glory, dominion, and honour, now and ever, and world without end. Amen. 3 E 2 HOMILY LXXXVn. John xx. 24, 25. But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him. We have seen the Lord. But he said. Except I shall see in His Hands " — / will not believe. As to believe carelessly and in a random way, comes of an over-easy temper; so to be beyond measure curious and meddlesome, marks a most gross understanding. On this account Thomas is held to blame. For he believed not the Apostles when they said. We have seen the Lord; not so much mistrusting them, as deeming the thing to be impos sible, that is to say, the resurrection from the dead. Since he saith not, " I do not believe you," but. Except I put my ' will hand — / do not^ believe. But how was it, that when all were N.T. collected together, he alone was absent? Probably after the dispersion which had lately taken place, he had not returned even then. But do thou, when thou seest the unbelief of the disciple, consider the lovingkindness of the Lord, how for the sake of a single soul He sheweth Himself with His Wounds, and cometh in order lo save even the one, though he was grosser than the rest; on which account indeed he sought proof from the grossest of the senses, and » But he said unto them, Except I the nails, and thrust my hand into Hii shall see in His Hands the print of the Side. N. T. nails, and put mg finger into the print of Our Lord^s second appearance to the Disciples. 781 would not even trust his eyes. For he said not, " Except John — XX. 26—29. I see," but, " Except I handle," he saith, lest what he saw 2S' might somehow be an apparition. Yet the disciples who" told him these things, were at the time worthy of credit, and so was He that promised; yet, since he desired more, Christ did not deprive him even of this. And why doth He not appear to him straightway, instead of after eight days ^ ? In order that being in the mean time v. 26. continually instructed by the disciples, and hearing the same thing, he might be inflamed to more eager desire, and be more ready to believe for the fiiture. But whence knew he that His Side had been opened? From having heard it from the disciples. How then did he believe partly, and partly not believe ? Because this thing was very strange and wonderful. But observe, I pray you, the truthfulness of the disciples, how they hide no faults, either their own or others', but record them with great veracity. Jesus again presenteth himself to them, and waiteth not to be requested by Thomas, nor to hear any such thing, but before he had spoken. Himself prevented him, and fulfilled his desire ; shewing that even when he spake those words to the disciples, He was present. For He used the same words, and in a manner conveying a sharp rebuke, and instruction for the future. For having said, Ver. 27. Reach hither thy finger, and behold My Hands ; and reach hither thy hand, and thrust it into My Side; He added, And be not faithless, but believing. Seest thou that his doubt proceeded from unbelief? But it was before he had received the Spirit; after that, it was no longer so, but, for the future, they were perfected. And not in this way only did Jesus rebuke him, but also by what follows; for when he, being fully satisfied, breathed again, and cried aloud, Ver. 28. My Lord, and my God, He saith, Ver. 29. Because thou hast seen Me, thou hast believed; blessed are they who have not seen, and yet have believed. Ver. 26. And after eight days again being shut, and stood in the midst, and His disciples were within, and Thomas said. Peace be unlo you. N. T. mth them; titen came Jesus, the door 782 Of the marks seen on the Body of Our risen Lord. Homil. For this is of failh, to receive things not seen ; since. Faith Lxxxvu.^-^ ^J^^ «/6s/ff/ice of tilings hoped for, the evidence of things not ^^^'^^'seen. And here He pronouncelh blessed not the disciples only, but those also who after them should believe. " Yet," sailh some one, " the disciples saw and believed." Yes, but they sought nothing of the kind, but from the proof of the napkins, they straightway received the word concerning the Resur rection, and before they saw tbe Body, exhibited all faith. When therefore any one in the present day say, " I would that I had lived in those times, and had seen Christ working miracles," let them reflect, that. Blessed are they who have not seen, and yet have believed. It is worth enquiring, how an incorruptible Body shewed the prints of the nails, and was tangible by a mortal hand. But be not thou disturbed ; what took place was a matter of condescension. For That which was so subtle and light as to enter in when the doors were shut, was free from all ^ Tvaxi- density'; but this marvel was shewn, that the Resurrection might be believed, and that men might know that it was the Crucified One Himself, and that another rose not in His stead. On this account He arose " bearing the signs of the Cross, and on this account He eateth. At least the Apostles every where made this a sign of the Resurrection, Acts 10, saying. We, who did eat and drink with Him. As therefore when we see Him walking on the waves before the Cruci fixion, we do not say, that that body is of a different nature, but of our own ; so after the Resurrection, when we see Him with the prints of the nails, we will no more say, that ^or. He is therefore^ corruptible. For He exhibited these ap- forth ' pearances on account ofthe disciple. xomhv Yer. 30. And many other signs truly did Je.sus. Since this Evangelist halh mentioned fewer than the others, he tells us that neither have all the others mentioned them all, but as many as were suSicient to draw the hearers c. 21, 25. to belief. For, If, It saith, they should be written every one, I suppose that even the world itself could not contain [2.] the books. Whence it is clear, that what they have men tioned they wrote not for display, but only for the sake of what was usefiti. For how could they who omitted the " al. ' rai.seth Himself,' or, ' is raised.' Our Lord's appearance at the sea of Tiberias. 783 greater part, write these others '' for display ? But why went John they not through them all? Chiefly on account of their ^^ ' number; besides, they also considered, that he vvho believed not those they had mentioned, would not give heed lo a greater number; while he who received these, would have no need of another in order to believe. And here too he seems to me to be for the time speaking of the miracles after the Resurrection. Wherefore he saith, In the presence of His disciples ^ For as before the Resurrection it was necessary that many should be done, in order that they might believe that He was the Son of God, so was i( also after the Resurrection, in order that they might admit that He had arisen. For another reason also he has added, In the presence of His disciples, because He conversed wilh them alone after the Resurrection; wherefore also He said. The world seeth Me 0.14,19. no more. Then, in order that thou mayest understand that what was done was done only for the sake of the disciples, he added, Ver. 31. That believing ye tniglit have life in His Name'. Speaking generally to mankind, and shewing that not on Him Who is believed on, but on ourselves, he bestows a very great favour. In His Name, that is, " through Him ;" for He is the Life. Chap. xxi. ver. 1. After these things, Jesus shewed Him self again to the disciples at ihe sea qf Tiberias'" . Seest thou that He remaineth not with them continually, nor as before ? He appeared, for instance, in the evening, and flew away ; then after eight days again once, and again flew away; then after these things by the sea, and again with great terror. But what is the, shewed? From this it is clear that He was not seen unless He con descended, because His Body was henceforth incorruptible, and of unmixed purity'. But wherefore halh the writer ' a/c^pa- mentioned the place? To shew that He had now taken '^ away the greater part of their fear, so that they now ven- ^ Accordino- to Savile's conject. and ye mightbelieve that Jesus is the Christ, tvro Mss. irHs \v Tavra for ttSis evraiea. the Son of God, and that, SfC. N. T. = of His disciples, which are not s of Tiberias ; and on this wi^Q mitten in this book. N.T. shrived He Himself. NT. ' Ver. 31. But these are written, that TOV 784 Temper of St. Peter and St. John. Homil. tured forth from their dweUing, and went about every where. ^'"^•™- For they were no longer shut up at home, but had gone into Galilee, avoiding the danger from the Jews. Simon, therefore, comes to fish. For since neither was He with them continually, nor was the Spirit yet given, nor they at that time yet entrusted with any thing, having nothing to do, they went after their trade. • The- Ver. 2. There were together Simon Peter, and Thomas', 7^i'ed and NathanaeP, (he that was called by Philip,) and the Hidy- sons of Zebedee, and two others^. ^Na- Having then nothing to do, they went to their fishing', and thanaei ^jjjg g^^g jjjey did by night, because they were greatiy in Ga- afraid. This Luke also mentions'' ; but this is not the same '**• occasion, but a different one. And the other disciples followed, because they were henceforth bound to one another, and at the same time desired to see the fishing, and sal.dis- to bestow' their leisure well. As they then were labouring "^"^^ and wearied, Jesus presenteth Himself before them, and doth not at once reveal Himself, so that they enter into converse with Him. He therefore saith to them, 4 Chil- Ver. 5. Have ye" any meaP ? tive ye ^°'^ ^ *™® ^® speaketh rather after a human manner, as N. T. if about to buy somewhat of them. But when they made signs that they had none. He bade them cast their nets to the right; and on casting they obtained a haul"". But when they recognised Him, the disciples Peter and John again exhibited the peculiarities of their several tempers. The one was more fervent, the other more lofty ; the one more keen, the other more clear-sighted. On this account John first recognised Jesus, Peter first came to Him". For no ^ two other of His disciples. N.T. Him, No. And He said unto them, Cast ' Ver. 3, 4. Simon Peter saith unto the net on the Hght side of the ship, and them, I go a fishing. They say unto ye shall find. Tliey cast therefore, and him. We also go with thee. They went now they were not able to draw it for forth, and entered into a ship imme- the multitude of fishes. And the other diately ; and that night they caught disciples came in a little ship, for they nothing. But when the moming was were not far from land, but as it were now come, Jesus stood on the shore, but two hundred cubits, dragging the net the disciples knew not that it was Jesus, with fishes. N.T. N. T. 1 Ver. 7. Therefore that disciple ^ Luke 24, 37. But they were ter- whom Jesus loved saith unto Peter, It rified and affrighted. is the Lord. Now when Simon Peter ' or ' fish,' iTpoa(pdyioi', that which is heard that it was the Lord, he girt his eaten with the bread. fishei's coat untohim,(forhewas naked,) al.' in- enslave or lift us up, if only we direct our longing thither', that and look to that love^. And why say I that we shall not longing'^ aydTT-qv ' (rvvaXiC6ii.ivosavTo7s%v. Thewords Vulgatehas,"conrescens." Theliteral are rendered as above in the margin of sense is either ' eating salt with them,' the Auth. Version, and St. Chr. seems or, as in the text of Auth. V. 'being to have so understood them. The assembled with.' Love of Christ all-powerful: we love money. 787 grieve at present troubles? We shall henceforth not even John appear to see them. Such a thing is strong desire'. Those, ' {^ ' for instance, who are not at present with us, but being ,"T^ absent are loved, we image every day. For mighty is the sovereignty of love ^, it alienates the soul from all things else, 'aydrris and chains to the desired object. If thus we love Christ, all things here will seem to be a shadow, an image, a dream. We too shall say. Who shall separate us from the love of '^om. 8, Christ? Shall tribulation, or distress? He said not, " money, or wealth, or beauty," (these are very mean and contempti ble,) but he halh put the things which seem to be grievous, famines, persecutions, deaths. He then spat on these even, as being nought; but we for the sake of money separate ourselves from our life, and cut ourselves off from the light. And Paul indeed prefers neither death, tior life, nor things present, nor things to come, nor any other creature, to the love which is towards Him ; but we, if we see a little portion of gold, are fired, and trample on His laws. And if these things are intolerable when spoken of, much more are they so when done '. For the terrible thing is this, that we shudder to hear, but do not shudder to do: we swear readily, and peijure ourselves, and plunder, and exact usury, care nothing for sobriety, desist from exactness in prayer, trans- gi-ess most of the commandments, and for tbe sake of money make no account of our own members ^ For he that loves '.'i.e.'our wealth will work ten thousand mischiefs to his neighbour, and ^er^in to himself as weU. He will easily be angry with him, and revile Christ. him, and call him fool, and swear and perjure himself, and does nof even preserve the measures of the old law. For he ^ at. that loves gold will not love his neighbour; yet we, for the^^j,'' Kingdom's sake, are bidden to love even our enemies. Now if by fulfilling the old commandments, we shall not be able to enter the Kingdom of heaven, unless our righteousness exceed and go beyond them, when we transgress even these, what excuse shall we obtain ? He that loves money, not only will not love his enemies, but will even treat his friends as enemies. But why speak I of friends? the lovers [4.] of money have often ignored nature itself. Such a one knows not kindred, remembers not companionship, reve- ' al. • much more those (i. e. the opposite) when not done.' 788 Many evils attendant on tnoney -getting. Homil. rences not age, has no friend, but will be ill-disposed ????!^- towards all, and above all others to himself, not only by destroying his soul, but by racking himself with ten thousand cares, and toils, and sorrows. For he will endure foreign travels, hatreds, dangers, plbts, any thing whatever, only that he may have in his house the root of all evil, and may count much gold. What then can be more grievous than this disease ? It is void of any luxury or pleasure, for the sake of which men often sin, it is void of honour or glory. For the lover of money suspects that he has tens of thousands, and really has many, who accuse, and envy, and slander, and plot against him. Those whom he has wronged hate him as having been ill-used ; those who have not yet suffered, fearing lest they may suffer, and sympathising with those who have, manifest the same hostility; while the greater and more powerful, being stung and indignant on account of the humbler sort, and at the same time also envying him, are his enemies and haters. And why speak 1 of men ? For when one hath God also made his enemy, what hope shall there then be for him ? what consolation ? > al. what comfort ? He that loves riches will ' never be able to his"^"™ use them; he will be their slave and keeper, not their riches P master. For, being ever anxious to make them more, he will never be willing to spend them ; but he will cut short himself, and be in poorer state than any poor man, as no where stopping in his desire. Yet riches are made not that we should keep, but that we should use them ; but if we are going to bury them for others, what can be more miserable than we, who run about desiring to get «al.' get together the possessions of all men'-', that we may shut them toget er ^p y(,j(.ijjjj^ g^^ ^^^ them off from common use ? But there is another malady not less than this. Some men bury their money in the earth, others in their bellies, and in pleasure and drunkenness; together with injustice adding to them selves the punishment of wantonness. Some minister with their substance to parasites and flatterers, others to dice and harlots, others to different expenses of the same kind, cutting out for themselves ten thousand roads that lead to hell, but leaving the right and sanctioned road which leads to heaven. And yet it hath not greater gain only, but greater pleasure Cruelty of harlots : calm pleasures of virtue. 789 than the things we have mentioned. For he who gives to John XXI. 14. harlots is ridiculous and shameful, and will have many quan-els, and brief pleasure ; or rather, not even brief,' because, give what he will to the women his mistresses, they will not thank him for it ; for, The house of a stranger is a Prov. cask with holes. Besides, that sort of persons is impudent', |^^^^' and Solomon hath compared their love to the grave; and'iit.'for- then only do they stop, when they see their lover stripped of ^^"^ ' all. Or rather, such a woman doth not stop even then, but tricks herself out the more, and tramples on him when he is down, and excites much laughter against him, and works him so much mischief, as it is not possible even to describe by words. Not such is the pleasure of the saved ; for neither hath any one there a rival, but all rejoice and are glad, both Ihey that receive blessings, and they that look on. No anger, no despondency, no shame, no disgrace, besiege the soul of such a one, but great is the gladness of his conscience, and great his hope of things to come ; bright his glory, and great his distinction ; and more than all is the favour and safety which is from God, and not one precipice, nor suspicion, but a waveless harbour, and calm. Considering therefore all these things, and comparing pleasure with pleasure, let us choose the better'', that we may obtain the good things to^aL'the come, through the grace and lovingkindness of our Lord j^;"|^g_, Jesus Christ, to Whom be glory and dominion for ever and ever. Amen. HOMILY LXXXVIII. John xxi. 15. So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these ? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. There are indeed many other things which are able to give us boldness towards God, and to shew us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbour. Which there fore Christ requireth of Peter. For when their eating was ended, Jesus saith to Simon Peter, Simon, son of Jonas, lovest ihou 3Ie more than these ? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. 1 My He saith unlo him. Feed 3Iy sheep '. ^^t!' An*^ whj' having passed by the others, dolh He speak with Peter on these matters ? He was the chosen one ofthe Apostles, the mouth of the disciples, the leader ofthe band; on this account also Paul went up upon a time to enquire of him rather than the others. And at the same time to shew him that he must now be of good cheer, since the denial 2 lit. was done away^, Jesus putteth into his hands the chief away™ authority^ among the brethren; and He bringeth not forward ^irpo- the denial, nor reproacheth him with what had taken place, 'but saith, "If thou lovest Me, preside over thy brethren, and the warm love which thou didst ever manifest, and in wliich thou didst rejoice, shew thou now ; and the life which thou saidst thou wouldest lay down for Me, now give for My sheep." St. Peter thrice questioned: his martyrdom foretold. 791 When then having been asked once and again, he called John Him to witness Who knoweth the secrets of the heart", and j^^g' then was asked even a third time °, he was troubled, fearing a repetition of what had happened before, (for then, having been strong in assertion, he was afterwards convicted,) and therefore he again betaketh himself to Him. For the saying, Ver. 17. Thou knowest all things; meaneth, " things present, and things to come." Seest thou how he had become better and more sober, being no more self-willed, or contradicting ? For on this account he was troubled, '¦ lest perchance I think that I love, and love not, as before when I thought and affirmed much, yet I was con victed at last." But Jesus asketh him the third time, and the third time giveth him the same injunction, to shew at what a price He setteth the care' of His own sheep, and'irpo- that this especially is a sign of love towards Him. And '^'^'"^""'• having spoken to him concerning the love towards Himself, He foretelleth to him the martyrdom which he should undergo, shewing that He said not lo him what he said as distrusting, but as greatly trusting him ; wishing besides to point out a proof of love towards Him, and lo instruct us in what manner especially we ought to love Him. Wherefore He saith, Ver. 18. When thou wast young, ihou girdedst thyself, and walkedst whither ihou wouldest ; but wheti thou art old, others shall gird ihee", and carry thee ivhiiher thou wiliest not. And yet this he did will, and desired; on which account also He hath revealed it to him. For since Peter had con tinually said, / will lay down my life for Thee, and. Though c 13,37. I should die with Thee, yet will I not deny Thee; He bath^^''^^' given him back'' his desire. What then is the. Whither-^ si.. ' given him' » Ver. 16. He saith to him again the He said unto him the third time, Lovest second time, Simon, son of Jonas, lovest thou Mc; and he said unto Him, Lord, thou Me? He saith unto Him, Yea, Tliou knowest all things ; Thou knowest tori. Thou knowest that I love Thee, that I love Tliee. Jesus saith unto Se saith unto him, Feed My sheep. Mm, Feed My sheep. N. T. N. T. "^ ivhen ihou art old thou shalt stretch '' Ver. 17. He saith unto him the forth thy hands, and another shall third time, Simon, son of Jonas, lovest gird thee, £-c. N. T. aud some Mss. tluuMe? Peter was grieved because LXXXVIII >i.e.weak ness in- 792 Christian excellence brightest in old age. Homil. thou wiliest not ? He speaketh of natural feeling, and the necessity of the flesh, and that the soul is unwillingly torn away from the body. So that even though the will were firm, yet still even then nature would be found in fault. For separa- ' -^ . ^-. -, ble from no One lays aside the body without feeling, God, as I said before, having suitably ordained this, that violent deaths might not be many. For if, as things are, the devil has been able to effect this, and has led ten thousand to precipices and pits ; had not the soul felt such a desire for the body, the many would have rushed to this under any common dis couragement. The, whither ihou wiliest not, is then the expression of one signifying natural feeling. But how after having said. When ihou wast young, doth He again say. When thou art old? For this is the expression of one declaring that he was not then young; » lit.' a (nor was he; nor yet old, but a man of middle age^.) perfect "Wherefore then did He recal to his memory his former man life ? Signifying, that this is the nature of what belongelh to Him. In things of this life the young man is useful, the old useless ; " but in Mine," He saith, " not so ; but when old age hath come on, then is excellence brighter, then is manliness more illustrious, being nothing hindered by the time of life." This He said not to terrify, but to rouse Him; for He knew his love, and that he long had yearned for this blessing. At the same time He declareth the kind of death. For since Peter ever desired to be in the dangers which were for His sake, " Be of good cheer," He saith, I will so satisfy thy desire, that, what thou sufferedst not when young, thou must suffer when thou art old." Then the Evangelist, to rouse the hearer, has added, Ver. 19. This spake He, signifying by what death he should glorify God. He said not, " Should die," but. Should glorify God, that thou mayest learn, that to suffer for Christ, is glory and honour to the sufferer. ^ saith And when He had spoken this. He saiih^. Follow Me. him. Here again He alludeth to his tender carefulness, and to N.T. his being very closely attached to Himself. And if any should say, " How then did James receive the chair at Jerusalem ?" The world committed to St. Peter: his boldness. 793 I would make this reply, that He appointed Peter ' teacher, John not ofthe chair, but ofthe world. 20^2'^2 Ver. 20, 21. Then Peter turning about, seeth the disciple Hit. whom Jesus loved following; who also leaned on His breast '^^'\ •^ man at supper; and saith ", Lord, and what shall this man do? [2.] Wherefore hath he reminded us of that reclining? Not without cause or in a chance way, but to shew us what boldness Peter had after the denial. For he who then did not dare to question Jesus, bnt committed the office to another, was even entrusted wilh the chief authority over the brethren, and not only doth not commit to another what relates lo himself, but himself now puts a question to his Master concerning another. John is silent, but Peter speaks. He sheweth also here the love which he bare towards him ; for Peter greatly loved John, as is clear from what followed, and their close union is shewn through the whole Gospel, and in the Acts. When therefore Christ had foretold great things to him, and committed the world to him, and spake beforehand of his martyrdom, and testified that his love was greater than that of the others, desiring to have John also to share with him, he said, And what .shall this man do? " Shall he not come the same way with us ?" And as at that other time not being able himself to ask, he puts John forward, so now desiring to make him a return, and supposing that he would desire to ask about the matters pertaining to himself, but had not courage, he himself undertook the questioning. What then sailh Christ ? Ver. 22. // / will thai he tarry till I come, what is that to thee'? Since he spake from strong affection, and wishing not to be torn away from him S Christ, to shew that however much^'-fi- , 1 . 11 XT' 1 • 1 , ,.&t.John. he might love, he could not go beyond His love, saith, Jf Iwill thai he tarry— what is that to thee? By these words teaching us not to be impatient, nor curious beyond what seemeth good to Him. For because Peter was ever hot, and springing forward to enquiries such as this, to cut short his warmth, and to teach him not to enquire farther. He sailh this. ^ at supper, and said. Lord, which is him saith. N- T. ,, „ -r. he that betrayeth Thee ? Peter seeing " to thee 9 Follow thou Mc. N. T. 3 F 794 St. John's reasons for writing his Gospel. Homil. Ver. 23. Then went this saying abroad among the bre- f^SHlthren, that that disciple should not die; yet Jesus said noi* noTuntothat he shall not die; but. If I will that he tarry till I ^'",[. come, what is that to thee? "Do not thou on any account suppose," He saith, " that I order your matters after a single rule." And "al.' on this He did to withdraw thera from" their unseasonable account g^j^pg^^-^jy f^^. ga.ch Other ; for since they were about to receive the charge of the world, it was necessary that they should no longer be closely associated together; for assuredly this would have been a great loss to the world. Wherefore He saith unto him, "Thou hast had a work er trusted to thee, look to it, accomplish it, labour and struggle. What if I will that he tarry here ? Look thou lo and care for thine own matters." And observe, I pray thee, here also the absence of pride in the Evangelist ; for having mentioned the opinion of the disciples, he corrects it, as though they had not comprehended what Jesus meant. "Jesus said not," he tells us, "that he shall not die, but. If I will that he tarry.'" Ver. 24. This is the disciple which testifieth qf these things, and wrote these things, and we know that his testimony is true. Why is it, that then, when none ofthe others do so, he alone uses these words, and that for the second lime, witnessing to himself? for it seems to be offensive to the hearers. What then is the cause ? He is said to have been the last 3 al. who came to writing, Christ' having moved and roused him ' ^° to the work ; and on this account he continually sets forth his love, alluding to the cause by which he was impelled lo write. Therefore also he continually makes mention of it, to make his record trustworthy, and to shew, that, moved < i.e. by from thence^ he came to this work. "And I know," he saith, " that the things are true which he saith. And if the many believe not, it is permitted them to believe from this." " From what ?" From that which is said next. Ver. 25. There are also many other things which Jesus did, the which, if they should be written every one, I suppose thai even the world itself could not contain the books that should be written. ¦ St. John a true witness : frequent .study of the Scriptures. 795 "Whence it is clear that 1 could not have written lo John court favour; for I who, when the miracles were so many, \^^' have not even related so many as the others have, but omitting most of them, have brought forward the plots ofthe Jews, the stonings, the hatred, the insults, the revilings, and have shewn how they called Him a demoniac and a deceiver, certainly could not have acted to gain favour. For it behoved one who courted favour to do the contrary, to reject' the reproachful, to set forth the glorious." Since 'al. 'con- then he wrote what he did from full assurance, he does not"'' decline to produce his own testimony, challenging men separately to enquire into and scrutinize the circumstances. For it is a custom with us, when we think that we are speak ing exactly true, never to refuse our testimony; and if we do this, much more would he who wrote by the Spirit. What then the other Apostles when they preached declared, he also sailh; We are witnesses of the things spoketi^, and Acts 5, 32 the Spirit which He hath given ' to them that obey Him. And besides, he was present at all, and did not desert Him even when being crucified, and had His mother entrusted to him; all which things are signs of his love for Him, and of his knowing all things exactly. And if he has said that so many miracles had taken place, marvel thou not, but, con sidering the ineffable power of the Doer, receive wilh faith what is spoken. For it was as easy for Him to do whatever He would, as it is for us lo speak, or rather much easier ; for it sufficed that He should will only, and all followed. [3.] Let us then give exact heed to the words, and let us not cease to unfold and search them through, for it is from continual application that we get some advantage. So shall we be able to cleanse our life, so to cut up the thorns ; for such a thing is sin and worldly care, fruitiess and painful. And as the thorn whatever way it is held pricks the holder, so the things of this life, on whatever side they be laid hold of, give pain to him who hugs and cherishes them. Not such are spiritual things; they resemble a peari, whichever way thou turn it, it delights the eyes. As thus. A man hath done a deed of mercy; he not only is fed with hopes of the future, but also is cheered by the good things here, being every where full of ' His witnesses of these words. b Holy Spirit which God hath given. N. T. 3 f2 796 Foretaste of rewards and punishments. Homil. confidence, and doing all with much boldness. He hath Lxxxynig^j. ^.j^g tetter of an evil desire; even before obtaining tbe Kingdom, he halh already received the fruit here, being 1 lit.' ad- praised and approved', before all others'-', by his own con- ™''^f„ science. And every good work is of this nature; just as y or all other conscience also punishes wicked deeds here, even before the *'"°^' pit. For if, after sinning, thou considerest the future, thou becomest afraid and tremblest, though no man punish Ihee ; if the present, thou hast many., enemies, and livest in sus picion, and canst not henceforth even look in the face those who have wronged thee, or rather, those who have not wronged thee''. J'"'or we do not in the case of those evil deeds reap so much pleasure, as we do despondency, when conscience cries out against us, men, without, condemn us, God is angered, ihe pit travailing to receive us, our thoughts not at rest. A heavy, a heavy and a burthensome thing is sin, harder to bear than any lead. He at least who hath any sense of it will not be able to look up ever so little, 1 Kings though he be very dull. Thus, for instance, Ahab, though ' ¦ very impious, when he felt this, walked bending downwards, crushed and afflicted. On this account he clothed himself in sackcloth, aud shed fountains of tears. If we do this, and Lukei9, grieve as he did, we shall put off our faults as did Zacchffius, and we too shall obtain some pardon. For as in the case of 3al. tumours', aud fistulous ulcers*, if one stay not first the dis eases' charge which runs over and inflames the wound, how many ¦• a-v^ij- so ever remedies he applies, while the source of the evil is ^"'' not stopped, he doth all in vain ; so too if we stay not our hand from covetousness, and check not that evil afHux of wealth, although we give alms, we do all to no purpose. * i.e. by For that which was healed by it*, covetousness coming after 'Tl.' ™*^** wont to overwhelm^ and spoil, and to make harder to heal ' undo' than before. Let us then cease fi-om rapine, and so do alms. But if we betake ourselves to precipices, how shall we ' lit. be able to recover ourselves'? for if one party (that is, alms- breath' '^ '^°^"S) ^6'"^ to pull at a falling man from above, while another was forcibly dragging him from below, the only result of such a struggle would be, that the man would be i. e. in wronging thee, have not wronged thee, because thou deservest punishment. Almsdoing incompatible with covetousness, 797 torn asunder. That we may not suffer this, nor, while John covetousness weighs us down from below, alms-doing depart ^^^' and leave us, let us lighten ourselves, and spread our wings', iJi'tT^. that having been perfected by the riddance of evil lhings> P'^"'^ and the practice of good', we may obtain the goods everlast- selves' ing, through the grace and lovingkindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost be glory, dominion, and honour, now and ever and world with out end. Amen. ' Sav. and Ben. ' everlasting goods.' But Mss. omit alwviaiv. INDEX. A Abraham, supposed by the Sama ritans tohaveoffered Isaac on mount Gerizim, 271. Christtalked with, 278. who the real seed of, 467. wrongly compared with Christ, 474. how he saw Christ's day, 476. Adam, said to die from the moment of the Fall, because under sentence, 231. Adulterers, salvation of, impossible, S6I. Adultery, the woman taken in, not mentioned by St. Chrysostom, 449. Advice, to be welcomed from any, by Christ's example, 418. Affliction, the best trial of faith, 299. Affronts here, to be borne, from thought of heaven, 694, 700. from thought of our Christian membership, 700. of imperious women often borne by their lovers, 701. Age, adds dignity to virtue, 792. Agony, the, expressed the weakness of nature, 759. Agreement, not always good, 494. Alms, win praise of God and Angels, 609. Almsgiving, wins forgiving, 67, 110. a pure sacrifice, 109. must not come from dishonest gain, 109. indispensa ble to our entering the kingdom, 198. a seal to the charitable, 206. will win treasure in heaven, 213. the way to true honour, 282, 342. to gain present delight, the future Crown, 352. the meat that perisheth not, 381. to be practised throughout life, 627. the measure of God's mercy to us, ib. necessary to life, yet easy, and sobering, 528. brings contentment, 682. cleanses from sin, 641. better none, than with covet-- ousness, 643. duty of, enjoined, 678. neglect of, leads to hell, 679. due to Christ, 680. blessing of here and hereafter, 681. cleanses and healu the soul, 720. the best winding sheet for the dead, 767. profits both the dyirg and the dead, 769. raised Dorcas to life, 769. Altar, awfulness of the Christian, 401. danger of approaching it in sin, 402. danger of profaning with gifts from unjust gains, 642. I Am, implies absolute being, 124. Ancestry, nobility of, no protection to the bad, ISO, 258. availed not the Jews, 258. Andrew, St. praise of his zeal and modesty in coming to Christ, 153-5. of his zeal in his brother's conver sion, 160. his faith in the miracle of tbe loaves, 365. Angel of counsel, a title of Christ, 125, note. Angels, learn from revelations given to the Church, 3. worshipped Christ in His human nature, 92. have ap peared in brightness, 95. act under command, 96. have a well-ordered polity, 98. how men become like them, ib. are holy, 114. have not seen God in His Essence, but only in Christ, 122. their ministry to Christ a proof of His Deity, 174. beholdhutunderstandnot the mystery of Regeneration, 21 1. their troubling the water of Bethesda a type of the work of the Spirit, 301. work without weariness, 305. their happiness in wanting nothing, 711. Anger, not to be retained, 44. absurdity of, 46. brings remorse, ib. deformity of, 220. with servants, reproved, 221. its mischief and pitiableness, 420. a madness and foretaste of Hell, 421. appeiised by penitent soriow, 526. 800 INDEX. Antichrist, his characteristic, to glo rify himself, 355. why more clearly predicted by St. Paul than by Christ, 356. Antioch, its covetousness and luxury, 668. Apostles, the, mis.=ion of, 99. did not all witness all, 144. pi cached Christ absent, 151. why greater than Christ's kinsmen and countrymen, 180. did not believe at first, because not confirmed by the Spirit, 197. taughthigh doctrines gradually, 2o3. travelled without provision, 259. mo deration of, 260. their reverence for Chri'^t, 280. zeal of, seen in the Samaritan woman, 283. their love for Christ in urging him to eat, 284. slowness to understand his meaning, ib. often wished, but forbore to ask, 285. reaped where the Prophets had sown, 287. their task the easier, 288. their inspiration immediate and complete, 324. their humble fare, 365. their distance from their master in respect of grace, 366. their love for their Master shewn on the sea, 372. witnessed some miracles alone, 373. disclaimed acting of themselves, 570. retired with Christ during the feasts, 577. spoke like Judas at Bethany, but with different intent, 680. understood not the mystery of tbe ass's colt, 685. their mutual love, 634. struck dumb hearing of persecution, 682. yet started not back, and comforted by Christ's Omniscience, 683,4. [see Disciples.'] Applause, in Church, 22. Arius, heresy of, refuted by Christ's indwelling in His disciples, 723. Article, the, why added in the phrase, "The Word," 16, 17. omission of sometimes unimportant, 43, 39. dis- ticguishes Christ from all, 152. " As,^' expressing agreement not com parison, 95. said of the Father and the Son implies their equality, of men not so, 722-25. Asa, his gouta punishment for sin, 3 15. B. Babel, an example of mischievous agreement, 494. Baptism, promise at, 7. gift of the Spirit in, 85. regeneration in, 86. superior to natural biith, 210. not needful to Christ, 141. but Christ to it, 142. benefits of, 211-301. an ob ligation to holiness, 212. danger of delaying, 213. in what sense an earthly thing, 223, 257. how con nected with the Cross, 224. sin after, not unpardonable, 230. buries sin, 289. gifts of, typified in the miracle of Bethesda, 301. way prepared for the use of water under the law, 301. the only cure of sin, 456. cleanses from sin, 641. the work of all Three Persons of the Trinity, 688. Baskets, the twelve, of fragments in number proved its truth, 367. Basilides, 71, note. " Because," refers to the event not the cause, 600. Beasts, spare their own kind, 312. .Bettafara, why mentioned by John, 138. Bethlehem, the Messiah expected from, 168-9. Bethesda, the miracle of, was to pre pare the Jews for the regeneration of holy Baptism, 201. Bibles, splendid copies of, written in gold letters, on fine parchment, a charm against the Devil, 272. un folds the spectacle of the spiritual combat, 273. Birds, teach their young to fly hy de grees, 105. Blind man, the, bis courage and truth fulness, 491, 501 2. becomes a dis ciple, 502. bore reproach and sufiFer- ing for the truth, 504. Blindness, never cured until Christ, 480. a judgment on the Jews, 611. sensible and spiritual compared, ib. Blood, the, of Christ, the soul's nou rishment, 400. the terror of Demons, ib. Body, the, chastised for the soul's health, 314. of Christ includes all, 399. bow worketh on the soul, 400. Boldness, its virtue and reward, 138. comes by hearing, 505. Books, scarcity of, 89. generally neg lected at Antioch, or only kept for show and ornament, 272. written in letters of gold, on fine parchments, 272. Bosom, of the Father, implies Unity of Essence. 123. and Coeternity, 125. Branches, signify our need of Grace, and of union with Christ, 665. the fruitless perish, 666. the disciples the true, ib. Bread of life, said only of Christ's Godhead, 388. of His doctrines, and of His Body, 396. Brethren, of Christ, did not profit by their relation to Him, 179. believed not, from envy, 417. Brightness of the Father's glory, why said of Christ, 40, 66. of Moses's face, 96. of Angels, ib. index. 801 Brotherly affection best shewn in spi ritual aid, 160. Burdens,i\ity of bearing one another's, 604. Burial, the, so ordered as to give testi mony to the Resurrection, 763-4. a reproof to costly funerals, 766. was done in ignorance of the Resurrec tion, 767. Business, no excuse for neglecting public worship, 89. Cdapkas, his shameless boldness, 575. prophesied ignorantly, 576. made an instrument of prophecy, ib. Cain, offered not his best, 1 09. ruined by envy, 313. Callosity, similar in soul and body, 478. " Can, cannot," sometimes express choice, not power, 601. Cana, marriage at, 175. miracle at, the first absolutely, 176. Canaan, woman of, 98. an example of perseverance rewarded, 184. Capernaum, corruption of, 192. why Christ's " own country," 295. carnal mindedness of, after the miracle of the loaves, 375. Carefulness, a slavery, 710. Catechumen, position of, contrasted with that ofthe faithful, 212. Change of pastors and flocks con demned, 103. Charity, wins forgiveness, 67. unites the brethren, 127. to be substituted for luxury, 518. may be exercised by the poor, ib. the means of enter taining Christ, 518, 519. Chastisement, the right use of, 317. Chastity, consists ia self-restraint and subduing, not wanting passion, 304. Children, need spiritual instruction, 22. should receive right impressions, 23. pass over the real, to admire false show, 718. Christ, His humility, 30. His conde scension, 60. known to Patriarchs, 70. always in the world, 71. His for- Kivmgness, 84. both God and Man by unity of Person, 91. His autho rity, 96. His mean appearance, 106. in what sense both before and after John's Baptism, 107. the fountain of Grace, 111. His fulness, 112. how superior to Moses, 116. His acts brought grace and truth, 117. alone of all, hath seen God in His Essence, 122. one with the Father, because "in His bosom," 123. clearness of His teaching shewn in the word " declared," 126. inferior to the Baptist in externals, 129. why mixed unknown among the people, 134. His dignity compared to John's, ib. why came to John again after His Baptism, 139. object of His coming into the world greater than John's, 140. needed not Baptism for Himself, but for us, 141. received His disciples from John, 160. dis tinguished from all by use of the article, 151, asked question of the disciples to encourage them, 154. why bade them to the house, 155. first revealed His divinity by pre dictions, 161, shewed His authority in changing names, 162. His wisdom in the time and place of calling His disciples, 166, 167. convinced Na thaniel by His foreknowledge, 170. how to be welcomed by those to whom he came, l7l. proved His Deity by the ministry of Angels, 174. used to give present proof of some prophecies, so to gain credit to others, 175. invited to Cana as a common guest, ib. did no miracles in His childhood, 176. nor till after His Baptism, 191. rebuked His Mother at Cara, to clear His miracles, and to instinct her, 178. His care to shew respect for her, 179, 18-1. was not bound to certain sea.sons, but Himself appointed His hour, 183. made the wine at Cana without a new creation ; yet proved Himself Creator by His power over matter, 185. His care to provide evidence for His miracles, 187, 298, 309. improved upon nature, 187. changes men's disposition as the water at Cana, 188. how manifested His glory al Cana, 191. why went to Capernaum from Cana, 192. Baptized just before the Passover, ib cleansed the temple twice at the first and last Passover, 193. His care to shew respect for the law, 194. refused a sign to tbe Jews, because insensible, 195. used dark sayings to the dull hearers, 196. why used often the sign of Jonas, ib. knew and trusted not false disciples, 200. his con descension to Nicodemus, 201. con trary to H is usual authority, 202. often speaks obscurely to rouse His hearers to attention, 203. His care to lead Nicodemus to higher thoughts, 207, 208. but permits him not to pry into mysteries, 216. His Flesh was ofthe 'yirgin, ib. His perfect know ledge signified by Seeing and Hear ing, 220, 247. His perfect gentle- 802 INDEX. ness, 220. why dealt most in the lower doctrines, 222. foretold His Passion darkly, 224, 226. its benefits plainly, 226. His love contrasted with man's ingratitude, 227, 228. His twofold Advent to redeem and to judge, 230. delays judgment to admit repentance, 231. rejected by those who chose to continue in sin, 233. His different dealings with Na thaniel and Nicodemus, 235. why frequented crowded places, 237. why baptized not till death of John, 238. needed not the support of John's testimony, 246. His credibility arising from His knowledge, 247. referred to His Father and the Prophets to convince the Jews, 248. one with God, because speaking God's words, 249. self-suificient without the Spirit, 260. did not Himself baptize, as re ported to the Pharisees, 255. His care to act as a man in general, ib. yet to speak as God, 266. went to the Samaritans when driven out by Jews, and yet as if in passing, ib. His frugality in travelling on foot, 268. His carelessness of food, 269. His humility in going alone, ib. His stay at Samaria was for rest, 260. abrogated the law of meats in speak ing to the Samaritan woman, 261. shews Himself greater than Jacob, 267. often prophesied concerning particular persons, 270. shews His Divine knowledge in rebuking the woman of Samaria, 271. cared not to answer, but to lead men to the rruth, ib. unfolds the doctrine of spiritual worship to the Samaritan woman, 276, identifies himself with the Jews, 278. expected bjr the Samaritans, from the writings of Moses, ib. condescended to the ig norance of Samaritan woman, 279. our salvation His meat, 286. leads on the disciples to inquire, ib. ac knowledged to be the true Saviour by the Samaritans, 294. avoided His own country, not to increase its guilt, 295. most received by those mostunder reproach, 295. goes again to Cana to confirm tbe believers there, 296. first object of His mira cles to save souls, ib. why attended the feasts, 300. rewarded perse verance in the paralytic at Bethesda, 302. did not require faith before sight from strangers, 309. H is reasons for concealing Himself, -311. used different modes of defence, ib. why dwelt on the sins of some whom He cured, not of others, 316. claimed not the merit of His own cure, 317. shewed His Omniscience in His words to the paralytic, ib. defends His healing on the sabbath by re vealing His Equality with the Father, 318. appealed at need now to His Humanity, now to His Deity, 319. did really make Himself equal to the Father, 320, 365. had shewn it by breaking the sabbath, 320, 348. has power to act, but not apart from the Father, 322. used lower ex pressions of His Deity to persuade the indisposed, 324. but joined with them such as imply His Godhead, 325. differs from tbe Father only in His Sonship, 329. His Equality with God proved by His being Judge, ib, used lower expressions of Himself to conciliate the Jews, 330. but the higher to guard us from heresy, 331. His honour connected with His Father's essentially, ib. why spoke of being " sent," 332. His con descension led men to receive the higher doctrines, 333. appeal to His raising the dead, 334. why spoke much of the Judgment, 335. to be Judge, because Son of God, ib. His care in propounding tbe Judgment and the Resurrection, 336, 337. confirms Hia future predictions by His past, 337. shews His agreement with the Jewish Prophets, ib. His unanimity and identity with the Father, 338. His 'Will and the Father's one, ib. addressed His words to men's suspicions, 339. proves His justice, speaking hu manly, from His self-denial, ib. did not remind of sin, but blotted it out, 340. His witness of Himself, in what senses, true and not true, 344. replies to tbe secret objections of tbe Jews, 345. His threefold wit ness, ib. refutes the Jews by their own faith in John, 346. yet inconstancy to him, 347. the witness of His works, 348. His doctrine of the Deity, 349. appeals to tbe witness of Scripture, 350. His commands, and mammon's, 352. His motive for reasoning with the Jews was to save them, 364. rejected for Antichrist, 356. why spoke not clearly of Anti christ, 356. appealed to God's wit ness in that of Moses, 367. why told not in what place Moses prophesied of Him, ib. avoided contention, 361. teaches us to retire from tbe bustle of life, 362. shewed His freedom from the Law, by absenting Himself from a Passover, ib. His diligence in in- INDEX. 803 structing tbe disciples, 363. Hi.s preparation for His miracles, ib. wtiy He employed things created in His miracles, 365, 368. gave thanks for our example, and to shew His submission to God, 366. why per formed His greater miracles with out, His lesser with, prayer, ib. by fleeing from the multitude, teacheth contempt of the world, 368. why left the disciples alone, 372. shewed His Power on the sea, but only for a moment, 373. why repeated His miracles, 374. several reasons for what He did on the sea, ib. His passage of the sea superior to that of Moses, 375. His timely severity, 378. really requires good works, 379. rebuked inattention in Martha, 380, " sealed," that is, certified by the Father, 381. referred unbelievers to the Father, 385. in what sense the Bread of Life, 386. His 'WiH one with the Father's, 389. declared not His Birth tounbelievers,396,396. His " Drawing'' implies man's coming, 395. spoke mysteriously of His Flesh to rouse attention, 397. taught in synagogues, to shew His agreement with Jehovah, 406. eating His Flesh, how a bard saying, ib. how detained the Twelve, 409, His wisdom in reproving Judas secretly, 411. would not flatter the Twelve, 412. proved His Godhead and Man hood now in seeking, now in avoiding, the Jews, 416. unbelief and envy of His brethren, 417. His gentleness, 418. why He went up to Jerusalem secretly, 419, 427. His foreknow ledge of His time, 419. acted as a man, to prove His Incarnation, and to train others, 422. the power of His teaching, 424. His doctrine, His and not His, because one with the Father's, 425. used lowly expressions of Himself, not to offend the Jews, 426. declared His Equality to shew His agreement with the Father, 427. His prudence and humility in rea soning with the Jews from the Law, 428. rebukes tbe Jews, both by their ignorance and by their knowledge, 433, 450. foresheweth His death, 436. His foreknowledge of the Jews' vain repentance, 436. referred to the Scriptures, 440. answered not the careless, 442. how the Light of tbe World, 449. judgeth not yet, 450. began to speak boldly, 451. of the same Substance with, and equal to, the Father, 452. His hour, that is. His Crucifixion, was of His own appointing, 466. manifested to tbe Jews after His Passion, 467. why He forbore judging the Pharisees, ib. makes Himself known in punish ment, 458. condescended, that men might believe, 459. beneiit of medi tating on His humble birth and education, 461. sought not to tri umph in argument, but to save, 465. relaxes the Law, ib. signified His Power by " His Father's House," 466. shewed most boldness after miracle", 467. one with the Father in Power, Substance, and Truth, 466, 467. love of, the proof of our knowing God, 469. His care to shew His own power in healing the blind man, 489. His condescension, 491. why always retired after miracles, ib. defended by the blind man, 603. His meekness in praying for His murderers, 626. His mercy in re ceiving sinners, an example to ns, 530. delivered men from prison, 631. His washing men's feet, was to set an example of merey, ib. why abode in Judsea towards His Passion, 634. His meekness in replyingtomalioious questions, 536. His works His chief and sufficient witness, ib. His Hand and his Flock, one with the Father's, 536. His coequality in Power, 537. delayed doing, to shew the truth of. His miracle, 546. His care to clear it from suspicion, 648. His con descension, to raise men's faith, 550. His love of Lazarus, 553. why would not raise Lazarus from a distance, 658. spoke for men's sal vation, not His own honour, 564. condescended in preaching, not to give offence, 665. declared His Generation from, and Equality with, the Father, 567. His humiliation was worthy of His Divine Love, ib. so prayed at the grave of Lazarus, as to shew He needed not prayer, 668. why prayed at raising Lazarus, 669. shewed His power in deeds, humility in words, ib. identity of His Will with tbe Father's, 570. His moderation in not claiming honour, 571. gave no real offence to the power ofthe Romans, 672. wept for the Jews' hardness, 573. retires from Jewry, 677. His care to save Judas, 680. His royal riding into the City, 685. waited for the Jews, before He would call the Gentiles, 587. how prepared the disciples for His death, and theirs, 592. His shrinking from death proved His Humanity, and fits Him to be our 804 INDEX. pattern, 593. His Victory, 596. like the Sun, will reappear shortly, 699. withdrew often, to avoid offence, and returned to declare His Power, 600. One with the Father, because seen by Isaiah, 602. His condescen sion in speaking of His knowledge, 607. His care always to shew Him self Inseparable from God, 609. our pattern of suffering in the flesh, 612. His forbearance with Judas, 613. His uncea,sing love for " His own," ib. taught humble-mindedness by the washing, 614. by doing all Himself, 615, signified cleansing of the con science by washing, 617, adopts the disciples' confession of Him, 619, shamMS our pride, by washing the feet of Judas, 620. taught patience with servants, by His own with Judas, 622, His full knowledge of His coming Passion, ib, strove for Judas to the end, 623. comforts the disciples, 627. was " troubled" on accouut of Judas, ib. did not expose him openly, 630. His care for the poor, and His own poverty, ib. His Glory at, and after, the CruciSxiou, 631. why He discoursed after the Supper, 632, 633. comforted the dis ciples with the New Commandment, 633. by promises of Heaven, 638. by reading their hearts, 639. how the Way, the Truth, and the Life, 640. His independent authority to be followed by self-mortification, 648. left us free to practise or not, vir ginity, but required almsgiving, 649. present with His disciples by the Spirit, 654. His presence not vision ary, 656. promised to the obedient, ib. His foreknowledge of His Pas.sion, 668. His speaking to men's thoughts, 659. His readiness for death, ib. familiarizes the disciples with His Passion, 660. why discoursed of His Power in the Garden, 664. His love for man, 667. speaks at once with authority and condescension, ib. en joins perse^'e" ance, 671. why always exalts love, 672. His agreement with the Father, 673. proof of His love for His disciples, ib. His mira cles without parallel, 675, thinking of Him, our support in trial, 678, His righteousness proved by His Ascension, 685. by His victory over Satan, ib. His knowledge the same as that of the Spirit, 686. leaves the inward operations to the Spirit, 688. prepared His disciples for belief in the Spirit, 689. by " going" shewed that He would not perish, 693. alludes to His Resurrection as a birth, 695. power of His Name, 696. answers to the thoughts of the disciple, 697, His Power shewn in the manner of His expiring, 701. used prayer in temptation for our Sbkes, 705. teaches us to be earnest in prayer, 706. His Freedom and Glory in the Crucifixion, ib. His care to prepare them for the calling ot the Gentiles, 707. His eternal authority, ib. was to be glorified in His Human Nature, 709. His prayer for His Own, shewed His love for them, 715, 722. in what sense re ceived them from the Father, 716, glorified in the disciples as well as The Father, 716. in what sense not in the world, 716, 717. lost none but the wilful, 717. mingled explanation with command, to suit their in firmity, 718. speaks of the future as past, 7"23. His great love in dying for us, 725. His last discourse summed up in love, 727. goes wil lingly and with pains to His Passion, 731. His prayer was a discourse for the sake of the disciples, 732. His habit of passing the night abroad, 733, His readiness in giving up Himself, 732, 733, 735. His Divine power over the soldiers, 733. His care to save His disciples, 734. led to Annas by way of triumph, 735. was questioned as if seditious, 737, appealed to His enemies' witness, 738. His straightforwardness and care to remove every pretext, ib. His thought for Peter, 739. ate the Passover by anticipation, 740. His btliaviour before Pilate, 741. nature of His Kingdom a proof of His Deity, 742, His humility and meek ness our example, 743, 748, His long-suffering with His enemies, 746, 748. why He made no defence before Pilate, 750. never " made Himself a King" outwardly, 751. teaches to return good for evil, 762. His care for His Mother, 758. His self-possession on the Cross, ib. shewed human weakness in the Agony, Divine power on the Cross, 759. taught filial affection on the Cross, ib. revealed Himself risen by His 'Voice, 772, would not be touched, because changed, and about to ascend, 773, declares His supe riority in honour, 774. reason of His first re-appearance to His disciples, 774. why He bade Peace, 7/5. gave a foretaste of the Spirit in breathing on the disciples, 776. His INDEX. 80.5 lovingkindness in the case of St. Thomas, 780, 781. His second ap pearance, 781. the Spiritual nature of His Body after His Resurrection, 782. preserved the marks cf Cruci fixion, to persuade the disciples, ib. many signs followed His Rei-ur- rection, ib. appeared to the disciples only by condescension, and for short intervals, 783. awfulness of His Form after His Rising, 785, shewed greater Power in His miracles after Hi.s Rising, 785, ate wilh the dis ciples to shew Himself alive, 786. His coming hereafter, our bliss in seeing Him then, ib. love of Him conquers the world, 787. Christians, how sanctified, 114. duties of, high as their privileges, 118, 125. to imitate Christ by love of the bre thren, 126. their duties as members one of another, 126, 127. indifference of, a stumblingblock to heathens, 145, taught by the zeal of heathens to study and to defend the Truth, 146. should shew their joy in Christ by works of love, 171. united only by common holiness, 212. their ingra titude towards Christ, 227. a ridicule to heathens and heretics, because ignorant of Holy Scripture, 251. inattention of, rebuked by the woman . of Samaria, 264. their neglect of Holy Scripture and Christian doc trine, 272. exhorted to judge them selves, 289. must not demand mira cles to support their faith, 299. to retire frequently to solitude, after the example of Christ, 362. must needs believe a Resurrection, 391. made one with Christ by partaking of Him, 399. .specially bound to forgiveness of injuries, 418, 444. in tended to be the teachers, leaven, salt, light of the world, 453- sin of, worse than of heathens, 596. Chrysostom, St. why varied his preach ing, 191. preached two days in the week, 207. his despair of his hearers, 251. an admirer of holy virginity, 495. Church, the, wedded to God by a Voice, and teaching, 242. signified by "the true worshipper.'," 277- consists by the Water and the Blood, 761. Churches, no worldly thoughts to in trude there, 18. spiritual surgeries, 19. behaviour in, 22. attended for form's sake, 89. .service of, described ; weariness of the congregation, 264. good effect of attending, 460- neglect of, 506. presiding over, a great matter, 520. frequented from curiosity, 730. attendance at useless, without good works, 729. Circumcision, was before the Law, ¦and of equal obligation, 4'IS. per formed on the sabbath, 429. City of God, compared with earthly cities, 487, Clanii/ur u^ed by Paul, 221, Clay made by Christ, proves Him Creator, 483. Clothing, costliness in, condemned, 228. Coat, the, without seam, a type of Christ's nature, 752. Comforter, the, proved a distinct Per son from the Son, but of the same Substance, 652. came not, because not needed, before Christ's Saoiifice, 652, 653. indwelling of, promised, 653. so called by reason of our afflictions, 657. credible, because the Spirit of Truth, 676. Coming of Christ, means the Incar nation, 83. why said to be after the Baptist, 107. expected by St. Chrysostom, 290. its suddenness, 291." Commandments, keeping them the test of Christian love, 665 — 7. Communion, of Christians, depends on holiness, 212. joins men to the Body of Christ, 399. absolute necessity of, 404. to be understood sjiiritually, 407. Company of wicked men dangerous and offensive, 495. Conception of the Blessed Virgin ac credited iu the Old Testament, 219. Concubinage, sanctioned by heathen philosopiers, 11. Condescension, lessens not greatness, 90. Confession, a way to pardon, 67. not needful to Christ, 140. best made by good works, 172. Nathaniel's and Peter's contrasted, 173, 174. Conscience, cleansing of, signified by Christ washing the disciples' feet, 617. a foretaste of judgment or of reward, 796. convicted Ahab to his good, ilD. Consubstantiality of the Father and the Son, 606. Consubstantiality and Condignity of the Father and the Son, 647, 648. Contention to be avoided by Christians, after the example of Christ, 361. Continence, a higher path than married life, 759. Conversation on religious matters re commended, 22. 806 INDEX. Conversion, may be sudden, 5. of sinners by Chiist, 98. etficacy of, 118. of the penitent thief, a kind of shaking the rocks, 756, Corinthian, the, adulterer recovered by timely rebuke, 313, 314. Covetousness, a hindrance to hearing the Word, 18. its power, 72. se parates the brethren, 127. a betray ing of Christ, 413. a subject for mourning, 571. examples of its evil effects in Judas and others, 580. the worst idolatry, 581. begins in envy, ib. ruins themeritof almsgiving, 643. without excuse, 649. its general spread and mischiefs, 668. spoils our charity and other virtues, 796. Created things, ha^e had a beginning, 26. implied in " Earth" and "Man," ib. the Word proved not one of them, 28, 30. not to be worshipped, 43. not " the Life" nor " the Light," 66. acknowledged Christ their Master, 96. described as willing, because independent of our will, 218. wort on the sabbath, by continuance, 318. Creation, an attribute of God, 43. lessens nothing in God, 64. weus an act of grace, 116. works of, require faith as much as things spiritual, 209. superiority ofthe new, 210. Cross, the, a Baptism, 212. how con nected with Baptism, 224. opened' the door to the Gentiles, 687. God's glory in, 594. foretold by Jacob, 698. being accursed, was to prevent any future remembrance of Jesus, 762. borne by Christ as a symbol of victory, 766. buried, and discovered in after times, 757. Crucifixion, the, glory of, 99. why foretold obscurely, 224, 225. virtue of, exceeded that of its type, the brazen serpent, 225. the fountain of life, 226. the beginning of Grace, 441. and of Glory, 442. the time of ordered by Christ Himself, not the Jews, 456. the beginning of Christ's Glory, 632. Cup of the Lord's Supper, tbe, shewn in the Blood from His Side, 762. Curiosity, in divine mysteries a device of Satan, 64. leads away from the faith withont satisfying, 204. may be too much and too little, 780. con demned in St. Thomas, 780, 781. D. Damon, ofthe Gnostics, 71. Dancers, preferred to Christ, 144. power of to inflame the mind, 167. encoui'agement of sinful, 370. Daniel,95—\44. Darkness, used for death and error, 56. for sin, 56. caused by worldli- ness, 72. preferred to light, 232. hy those who wilfully continue in sin, 233. signifies error and sin, 449. put for sin, 659. Day of Christ, what, 476. Dead, prayers for the, 101 , note, to be honoured not by mourning, but by good imitation, 653. to be clothed in almsgiving, not rich robes, 767. memory of, a benefit to the living, 769. Death, overcome by Christ, 55. the cause of victory, 698. and im mortality, 699. its awfulness to the unprepared, 731. to be neither feared nor sought, 759. the fear of, in tended for a safeguard to life, 792. Deceit, folly of, 358. " Declared," hath, implies Christ's clearness in teaching, 126. Dedication, great national Feast of the, 533. Despair, condemned, 703. Despondency, useful if leading to re pentance, 682. increased by dwell ing on the cause, 693. compared to childbirth, 694. Devil, the, tempts to curiosity in Divine mysteries, 64. fell by pride, 135. his versatility' in attack, 190, afraid of the Bible, 272. does not make war on bis own kind as malicious men, 312. flies from the mysteries, 400. called a wolf, a lion, a serpent, a dragon, 616. the works of Christ attributed to, because more than human, 625. ruler of the wicked only in the world. 659. Devils, the authors of suicide, 792. Disciples of John, some jealous of Christ, 153. two zealous in seeking him, 153-6.' why questioned by our Lordj 154. their question with a certain Jew, 239, (note.) their jea lousy of Christ's disciples, 240. vain glory of, 243. slow to believe in Jesus Christ, 248. Disciples of Christ, began to be lieve at Cana, 192. slow to believe the doctrines of the Resurrection and Incarnation, 196. because not at first informed by the Spirit, 197. the more perfect, attracted by Christ's teaching, tbe grosser sort by His miracles, 199. object of their baptism tbe same as of John's, 239. modera tion of, 260. their reverence for Christ, 280. their manner of dis- INDE.X. 807 coursing with Christ, 363, tbeir faith in sitting down without question at the miracle of the loaves, 366. their love for Christ, 372. witnessed more miracle."! than the people, 373. in what sense some " went back," 409. failh of, still imperfect, 546-7. their fear of the Jews, 547. understood nothing perfectly of the Resurrec tion, 686. still ignorant of Christ's Equality, 593. " clean," because free from Jewish error, 617. their confession of Christ, 619. taught not to contend for greatness, by the washing, 620. gradually prepared for the Resurrection, 666, 660. un derstood not high doctrines until inspired, 667. their imperfect faith in Christ and the Resurrection, 658. their courage after Pentecost, 665. how tanght to rejoice in persecution, 674i. credible, because eye-witnesses, 676. slow, because unwilling, to be lieve in His death, 694. still imper fect though professing knowledge, 697. not taught perfectly, but assured of peace, 698. in what sense not of the world, 722. sanctified by the Word and by tbe Sacrifice, 723. their unity, through faith, 724. to be known in the world by their mutual love 724. their glory given by Christ, 726. why took no part in the burial, 763. their hasty return home, 770. their mission, 776. received some what of grace by His breathing on them, ib, their candour in telling all their faults, 781. retumed to their trade after Christ's Resurrec tion, 784. knew Him not at first on the lake, 784. awestruck by Christ's risen form, 785. Disease, produced by sin, 314. Discontent, comes of ambition, 554. iJ!»e«,judged,because not self-judging, 289. tormented because he did no actual good, 352. his impunity in life increased his punishment, 377- Divination, forbidden to the Jews, 114. Docetee, 90, note. Doctrine of Christ and of tbe Father one, 425. of men, aims at reputation, 426. Doctrines, growth of harder than of natural seed, 148. general neglect of condemned, 272. the higher cannot be received without faith, 275, the true, sanctify the soul, 723. Domestics, patience with, taught by Christ's with Judas, 622, Door of tbe fold, the Scriptures, 512. E. Earthly things, their fleeting nature typified in the water at Cana, 188. how said of Holy Baptism, 223, 247, Elijah, how glorified, 96. Elisha, how glorified, 95. Empedocles believed the Metempsycho sis, 11, note. -Bnrf of the world expected by St. Chrys. 290. implied abrief period, 291. Envy, evils of, seen in the Jews, 128-9, 292. of the Jews towards Christ, contrasted with the good will of the Samaritans, 292. inex cusable because not from natural passion, 312. its evils extend to all times, 312. examples of, ib. a war against Christ, 313. hard to heal, ib. of Satan ruined the world ; of the Jews made them murderers of Christ, 415. and ofthe brethren, 417. ex amples of its sinfulness, 478-9. Equality of the Son with tbe Father, 31, 52. declared to the Jews, to shew Him Lord ofthe Sabbath, 318. proved by His breaking the Sabbath, 320. by His domg nothing of Him. self, 323. of Christ with the Father, 477. Esau mined by envy, 313. Essence, of the Father and the Son, one. 41, 66, 606, 647. of the Son, simple, 54. the Divine, in Christ, unchanged by the Incarnation, 90. and different from His flesh, 91. Eternity, a subject difficult to con template, 17. of The Word, main tained, 25, 39, 64. Christ's, proved by tbe phrase, " was in the begin ning," 25, 27, 42. by His being called " Maker of the ages," 26. by His being Maker of " all things," 41. by His being " in the Bosom of the Father," 126. that of the Father involved in Christ's, 40. of Christ's manhood asserted, 125. shewn in the Jewish types, 405. Evangelists begin fiom different points, yet agree, 38. dwell on different periods, 139. truth of, shewn by their reporting matters of reproach, and by their omitting miracles, 144. conciseness of, 161, 167. omit many particulars, but not general results, 294. were careful to correct any misapprehensions about Christ, 321. their candour in relating things ap parently discreditable, 416. prove the leality of Christ's death in different ways, 658. candid in con fessing the discip]es' ignorance, 586. 808 INDEX. their veracity argued from their many omissions, 783. Everlasting life, promised to obedience, 474. Excuses ofthe negligent, 89. Exhortation, duty of mutual, 414. Eye, the noblest member, 483. Faith without wotks insufficient, 44, 62, 86, 264-5. the only way to apprehend things spiritual, 208, 223. required in studying things natural, 209. without works a denial of Christ, 231. in heathens come from purity of intention, 234. in Christ is faith in God, 249. need of, 275. without a sign, exemplified in the Samaritans, 294. of the nobleman of Cana, im perfect, because after the miracle, 297. ofthe centurion (Matt. viii. 5 ) more perfect, because before it, 293. tried by affliction, 299, before sight, not required of strangers who had not seen Christ, 309 of the paralytic at Bethesda, 318. requires some greatness of soul, 388, must be founded on Holy Scripture, 440. the condition of receiving the Promises, 442, God's work, 485. the blind man had it, ib, Naaman had it not, ib. produced in some Jews, by Christ's condescension, but imper fectly, 459. of the blind man in going to Siloam, 490 most needed in things invisible, 492. the truest way to glorify God, 501. steps by which it was called forth in the blind man, 510. of the lepers, 511. with righteousness, its power, 559, triumphed in the Apostles, 560. nothing without holiness, 561. its object, the unseen, 782. False Christs called strangers, 514. wherein differing from the True, 514, 516. their evil designs, ib. Fasting, a way to pardon, 67, 34 1 . Fatalism inconsistent with a belief in the Resurrection, 391. Father, His Eternity involved in the Son's, 40. unbegotten, 65. the man ner of His " working," 319. His wit ness to Christ, 349. His Will one with the Son's, 398. " draweth" us but not without our consent, 386, can not be seen by any, known only through the Son, 645. Consubstan tiality of, with the Son, 647. His Greatness as the cause, hinders not the Son's Con.substantiality , 669. His union with the Son, as the Root of the Branches, 665. hated in the Son, 675 Fear of God, the, secures the soul, 463. Feast, the first and last its great days, 4a9- Feasts, rulers of, selected for sobriety, 186. Female seir, their superior feeling, 770. Figures used in tbe Gospels to give spirit and sweetness to the doctrine, 286. the latest, were the most clear, 300. Finery has no power to please long, 542. Fire, a likeness of Christ's fulness, 112. the double, of sin and of heil, 153. Firmness marks Christ as the good Shepherd, 521. Flesh of Christ, the, was of the sub stance ofthe Virgin, 216. no excuse for a carnal mind, because overcome by the Spirit, 661. examples of ita subjection, ib. Following of Christ, lies in imitating E is actions, 341. Foreknowledge of Chri.st, 408, 419. Forgiveness, how won, 67. must be shewn to others, that we may receive it ourselves, 340. of injuries; Mo.ses, Noah, Joseph, examples of, 624. lis obligations on Christians, 626. Fornication, worse than idolatry, its punishment, 561. persons guilty of, warned from the Church, 663. Freedom, from sin, the only real liberty, 466. consists in having no wants; of Adam such, 711. Free-will asserted, 55, 68, 81, 85, 98. argued from the offer of Heaven and the threat of Hell, 322. shewn in our learning and believing voluntarily, 388, consistent with God's "draw ing," 395. Frugality, the mother of health, 188. Fulness of Christ's Grace, 3. Funerals, great folly of expense at, 766. vain-glorious, 767. moderation in a jironf of faith in the Resur rection, 768. Futurity, knowledge of, universally coveted, 687, foresight of, belongs to God only, 689. Games, attention paid to, 1,89. INDEX. 809 Galileans, general dulness of, 167. received Christ, but after sight of miracles, 295. Garden, the, why Christ led the dis ciples there, 664. Generation, Christ's Eternal, to be re ceived humbly, not enquired into, 206. the second, of men in Baptism, how superior to the natural, 210. not understood of Angels, to be taken on trust by men, 211. Gentiles, fallen state of, 75. readily accepted tbe Gospel, 76. first visited hy Christ inpassing through Samaria, 256. why called A Dispersion, 437. their morality a reproof to Christians, 445. called Children hy anticipation, 576. in what sense " not of this fold," r.22. their future union, ib. shewn in the ass's colt, 685. call of, began from tbe Cross, 587, 596. signified by " all flesh," 70S. knew a Creator, not His Son, 713. Gioing, grace inferior to "coming," said of the Father and the Son, im plies the generation, 726, 743. Glory, of the Son, surpassing, 95. of Chri.'it, how revealed, 97. of the Pas sion, 99. of heaven, 100. how given to God, 1 08 - of Christ, how manifes 'ed at Cana, 191-2. to be gained by re nouncing vainglory, 236. of this world and the next compared, 244. won hy humility and charity, 281, 282. of this world, a slavery, 369. not mentioned in the Lord's Prayer, 376. to be won by suffering, 710. folly of losing it, for vanities, ib. Glory of God, whether the object, or * the consequence of the cure of the blind men, 482-3. either view jus tified, ib. Gluttony, power, of exemplified in those who would have made Christ a King, 368. Gnostics, o-pimons of, 7', note. GOD, His nature admits not number, 15. Dor time, 40. impossible to be described, 16, 66. to be named only from His operations, 16. before all, 17. incapable of suffering, 29. in finite, 39. attributes of, ascribed to the Son, 43, indefectible, 54, omni present, 58. unsearchable, 64. not known io all, 71. to the Son only, 123. without wants, 82. unchange able, 90, 91. without equal, 91. seen hy the Prophets only by His con descending to certain forms, Ui. seen in His Essence only by the Son, 122. seen only in thought, 123. makes things necessary easy, 208. 3 the operations of, in regeneration to be taken on trust, 211. His mar vellous love towards man expressed in " So loved," &c. 226. His mercy in appointing a day of trial, 229. to dispense with the law of the Sab bath is for Him only, 318. " works,'' by preserving all things, 319. said to " send" the Son because the Great Cause, 322. Christ's doctrine of His Spiritual nature, 349. in what sense "seen" by Isaiah and others, 349. witnessed to Chiist at Jordan, at the Transfiguration, in the Scriptures, 360. the fear of, the true wisdom, 359. in what sense said to " prove" men's faith, and to " search the heart," 364. allows the wicked only for a time, 377. His Providence not fully shewn before the Judgment, 390. " draweth" by helping man's weak ness, 395. is most glorified by our faith, 601. spoke of Himself con descendingly in tbe Old Testament, 567. His " hearing" Christ signified identity of will, 570. glorified by the Cross of Christ, 594, by the judg ment of Satan, 595, in our obedience, 597. known only through Christ, 645. in whatsense "seen" by men, 645. His Essence invisible, ib. re ceives less love and homage than some harlots, 702. glorified by man's service, and by Christ's, Incarnation, 709. known only through the Son, 727. to be loved by works, 728. Godhead of Christ, indirectly declared, 483. Golden, necklaces worn by servants, 227. Gold mines, 300, 343. Golgotha, said to be Adam's place of burial, 756. Gospel, its persuasiveness a proof of its truth, 12. wide spread of, 13. read on Lord's Day and Sabbath, 88. superior to the Law, 113. its offers universal, 55, 68, 84. rejected from the love of sin, 233. a charm against Satan, 272. why especially tn be studied, 461. Gi-ace, of Baptism, 85. must be guarded, ib. fulness of in Christ, 111. shewn in the Creation, in the natural law, 115. in the Law of Moses, 116. " given," inferior to " coming," 1 1 7. of God abounded beyond man's transgression, 215, not exhausted by use like the water of Bethesda, 302. in Christ was without, in the Apo stle with, measure, 367. prevents and cooperates with men's will, 395. 810 INDEX. Greek Philosophers, mistakes of, con cerning the soul and heaven, 560. Greeks, why at the Passover, 586. their devotion to their gods, and contempt of riches, a reproach to evil Christians, 7.'53. H. Habit, power of, 57. Hand, the emblem of authority, 637. Hardening of our hearts is of our own fault, 603. Harlots, their imperious treatment of their lovers, 701-3. their rapacity in spoiling their lovers, 789. Harvest of souls, 286. prepared by the Prophets, reaped by the Apostles, 287. Health, the daughter of abstinence, 188. Hearers, what their disposition should be, 3, 18. why to be earnest, 3, why tranquil, 4. should prepare them selves, 8, 6, 88. how they become confused, 17. the careless, con demned, 19. worse than beasts, 20. should keep what they hear, 74. should not resent reproof, 94. state of, to be considered in teaching and reading Scripture, 250. should imi tate the woman of Samaria, 264. Hearing and seeing, said of God, and Christ, imply their exact knowledge, 220,247,327,337- the word, requires stillness, 403, a spiritual mind, 407, earnest zeal, 439, carefulness, 448. tends to reverence, 460, Heathens, conversion of hindered by our indifference, 145. zeal of, our reproach, 146. some rejected Cbris tianity from love of vice, 232. some virtuous but very rarely, 234. did not go to tbe light when it came to them, ib. none believed but those who before wished to live well, ib. doctrines of, weak and inconsistent, 390. conversion of hindered by the coldness and sins of Christians, 635. Heaven, the thoughts of, should set us above the world, 699. and little afiVonts, 700. our real home, 699. Hell, fire of, prepared for the devil, 157. existence of, denied by some, 229. proved credible by 1 Cor. v., 314, threat of, proves human free dom, 322. Heralds of Christ's birth, 96. Heretics err, by not considering the objects of the speakers in Holy Scripture, 344. must be refuted from Holy Scripture, 357. an objection of, to Christ's answer to the Jews, 475. barred from the fold by Scripture, 512. their misinterpretation of the parable of the sheepfold, 515. denied the Resurrection on Heathen princi ples of the eternity of matter, 589. only to be refuted by knowledge of the Scriptures, ib. Herod the Tetrarch, his troops de stroyed by Aretas, 104, note. High Priest, the, inspired for his office sake, 576. chosen annually through corruption, ib. High Priesthood, the, trafficked and made annual under Christ, 576. Hireling, the, marks of, 516. signiiies the J ewi>^h teachers, 520. Holiness of Christians and Jews con trasted, 114. a relative term, ih. absolutely necessary to salvation, 254. Holy Ghost, the, speaks through the Scriptures, 3. 4, 38, 52. not meant hy the words " in Him was life," 49. uncreated, 51. given in Baptism, 85, His descent upon Christ was to declare Him, 141. not given in John's Baptism, 142. office of, not to teach, but to recall Christ's teaching, 198. superior to soul, in giving life, 210. performs the work of God in Holy Baptism, 217. power of, shewn by the comparison of wind, 218. His Infinity declared by John Baptist, 250. the names of " Fire," and " Water," used to ex press His operations, not HisEssence, because possessing the qualities of both,266.His grace may be increased, may be quenched by covetousness and cruelty, 438. largeness of, in tended by the " Living Water," 440. spake by the Prophets, 441. and triumphed in the Apostles, but not before the Crucifixion, 441-2. de serted the Jews after the Passion 576. His power in the Apostles, 660, 663, enables us to overcome the flesh, and makes men equal to Angels, 661. is " of Truth," because of the Father, 673, speaks only the words of Christ, 686, the guide to truth, 687. could not come before the sacrifice of the Cross, 687. His office in Holy Baptism, 688. His dignitv in prophecy, not contrary to Christ's, 689. awfulness of His gift in Ordination, 777. Honesty, 293. Honour to be sought of God, not men, INDEX. 811 3o. like wealth, come.swhen despised, lb, of m-n, shared with h:iriots and dancers, 326. the greatest, g,^ined by almsgiving, 34-2, not taken by Chris't for Himself, 475. fl'o!Me-A«//(ft?ig'extrav»gant,486. moral deduced from, 487. ^^How?" the question of the weak in faith, as Sarah, 202. the cause of unbelief, 398. Human nature suffered in Christ, not the Divine, 28. of Christ taught before the Godhead, 29. taken into God, 90. the Tabernacle of David, 92. repaired by Christ, 97. requires the aid of society, 159. Human way of speaking adopted by Christ, 523. why, 625. Humility, the gain of, 253. the cause of Christ's preference for John, 281. example of in Moses, ib. the crown of good works, ib. the truest great ness, 621. taught by Christ's be haviour before Pilate, 743. " J am," force ofthe expression, 477. Idleness really condemned by Christ, 379. the meat which perisheth, 380. Ignorance, in St. John, a proof of inspiration, 10, 12. will he no excuse, 340. weakens the soul, 665. of some things, desirable, 669. Impatience rebuked by tbe paralytic at Bethesda, 303. Impossibility, arising from the Essence of God, a proof of power, 322. Incarnation, a veil af tbe Godhead, 60, 95. believed by Patriarchs, 70. lateness of, no objection, 71. a " coming" of Christ, 8.3. the cause of our Regeneration, 90. changed not the Son's Essence, ib. a taking of the manhood into God, 91. Christ's care to prove it, 255. because a chief point in the work of Re demption, 251. proved by Christ's weeping, 657-8. by the different accounts ofthe Passion, 558. Ingratitude of man towards Christ, self-condemned, 227. Injury, if unavenged, recoils on the doer, 623. forgiveness of, shewn in the Old Testament, 624. Injustice conspicuous in small acts of parsimony, 531. Insults, bow answered by Christ, 473-4. Intention without acts may be sinful, 750. Isaac, miraculous birth of, was to .3 G p^repare lor Chrisi's, 219. type of Christ, J 76. beating the wood, a type of Christ on the Cross, 756. Isaiah's vision, a proof of the Trinity, 602, J. Jacob predicted a Messiah, 279. Jacob's ladder, a type of gradual ad vance to Heaven, 745. Jesus, how made both Lord and Christ, 28. [see Christ.] Jews, tbe, blindness of, 75. cast otf through pride, 76, their discontent unreasonable, 77, 78. abused their privileges, 78. needed a man for a teacher, 105. nominally sons of God, really servants, 114. were under Grace, but less than we, 115. their envy of the Baptist, 128. why pre ferred him to Christ, 129. why questioned Him, 130. from their faith ill John, ought to have believed in Christ, 133. in what sense knew not Christ, 134. why believed not after the descent of the Spirit on Jesus, 143. malice of, contrasted with the candour of Nathaniel, 169. were not profited by relationship to Christ, 179. provoked to hear of Christ's Equality with God, 194. Iheir wickedness in requiring a sign in the temple, 195. sinned by vain glory, 236. weaned from idolatry by gradual tea ching, 253 . had been rej ected , long before Christ, 258. their inattention contrasted with the careof thewoman of Samaria, 262, 272. did not attend to the Word, and hindered others, 264. preferred to the Samaritans be cause purer io faith, 276, and their spiritual fathers, 277. but inferior to Christians, ib. did not enquire to leam, hut to mock, 279. their envy of the paralytic's cure, 311. their faith hindered by vain gloi-y, 325, 356. really believed in John the Baptist, 34.'5. but only for a season, 346. rejected God's witness to Christ, in rejecting that ofthe Scrip tures, 350. convicted of not loving God, 354, and of excessive pride, 355. rejected Christ for Antichrist, ib. bow to be accused by Moses, 357. their gluttony made them af fected by tbe miracle of the loaves, 368, 378-9, 383. their ingratitude and hypocrisy in mentioning the Manna, 384. incredulous because disappointed of their lust, 387. fled from Christ's spiritual doctrine, 391. led astray by unlawful curiosity, O 81-2 INDEX. 399. their rage asainst Christ was from fear, 423. their wickedness in wondering at, not obeying, His word, 424. subverted the Law by their conduct, 427. confuted out of the Law itself, 428. those who saw most of Chri.-it's miracles hated Him most, 431. their inconsistency, 432. in what sense knew and knew not Christ, 432-3. not really ignorant. 433 how sought Christ " in a little while," 436. their contempt of Gentiles, 437. their malice in pretending ignorance, 443. 450. imperfect failh of some of them, 459. carried texts of Scripture on their dress, 460. erred, because they had uot the fear of God, 463. their insensibility to the bondage of sin, 464. were in bondage repeatedly, ib. differed from u^, as servants from sons, 455. hindered from be lieving, by reliance on their descent, 468. proved children of the devil, fiom envy and n^urder,ib. contracted unlawful marriages, 469. alien from God and fiom Abraham, 470. their blasphemy, that Christ had a devil, 473-5. trust in Abraham only, 474. knew not the Father, 476. malice of, towards tbe blind man at Siloam, 492, 497. labour to depreciate the miracle, 498. subtletv and hypocrisy of their questions, 499, 600. neither Moses' nor Christ's disciples, 502. asked questions of Christ, not to learn, but to silence Him, 534. their wickedness in rejecting the greater witness of His works, and demanding words, 536-6. provoked by Christ's claiming co-equality with God. 537. thought to save, but ruined themselve.-':, by slaying Christ, 672. did not escape tbe Romans, 575. deserted by the Spirit after the Crucifixion, 576. their wickedness in plotting at a Passover, 578. ruined by covetou-^-ness, 580. the people believed, the rulers rejected Christ, 583. design lo kill Lazarus, 584, really understood Christ's meaning, 598. but misconstrued it deliberately, ib. .still in darkness, 699. their unbelief foretold, 601. opposed both God and Mases, ia Christ, 675. their unbelief, worldly pride, 676. absurdity of their scruple to enter Pilate's palace, 740. in what sense could not put any to death, 74 1. their madness in pre ferring Barabbas, 747- made to con fess their own downfall, 751. why wished ro slay Jesus by crucifying, 752. spoiled by success from the beginning, 755. fulfilled the pro phecy unconsciously, 756. madness of, proclaimed by the Title on the Cross, 767. their obduracy to the last, 760. John Baptist, St. spoke as sent from God, 69. why sent to witness to Christ, 61. inferior to Chtist, ib. confessed his inferiority, 106. re verenced by tbe Jews, i03. praised by Josephus, 104. taught from heaven, 105. prepared the Jews for Christ liy degrees, 106. bow " after" Christ, 107. in externals inferior to Christ, 129. preferred to Christ hy the Jews, ib. why questioned hy the Jews, 130. in his confessing Christ, replied to their seeretthoughts, 131. and detected their treachery, 132. his dignity compared to ours, 134. boldness of, 138. object of his mission inferior to Christ's, 140, gave not the Spirit in his baptism, 142. did not know Christ at first, but before His baptism, 143. why used repetitions, 149. how brought the Bride to Christ, 160. called the friend of the Bridegroom because present with Christ, 151. why able to preach at all hours, 162. some disciples of, jealous of Christ, 153. why continued to baptize all his life, 238. His death facilitated Christ's ministry, 238. witnessed to Christ's superiority- 241, 243. called himself Christ's "friend"to disclaim jealousy, 242. his work finished as Christ's began, 243. bis reserve in speaking of Christ, 250. his testimony was that of God, 346. called a torch because his light was not his own, 347. proved trustworthy bv the acts of Christ, 638. John Evangelist, St. his intimacy with Christ, 2. manner of his appearing, ib. truthfulness, 2, 83. birth and occupation, 9. unlearned, 10. in stance of his plain speaking, 15. the beloved disciples 280 does not him self relate the cause of Christ's pre ference, 280. favoured by St. Peter, 280. his humility, 281. his care to correct mistakes, 364. exactness of, 374. why omits many events be tween the Feasts, 416, Christ's love for him, enabled him to ask, 627. why indulged in great familiarity by Christ, 627 associated often with Peter, 628. his forbearance and ex actness in relating the betrayal, 734. in relating his own conduct and Peter's at the Palace, 736. his modesty in speaking of his standing INDKX. 813 by the Cross, 768. honoured by having the charge of Christ's mother, 769. an eye-witness of the piercing of the side, 762. why took no part in the burial, 768. does full credit to Mary's zeal and to Peter's, 765. the first to recognise Christ on the lake, as St. Peter, to hasten to Him, 785. his modesty in correcting the mistake of the disciples concerning himself, 794. his reason for writing his Gospel, 794. his veracity argued by his choice of subjects, his confidence in himself, bis friendship with Christ and the Virgin, 795. John's Gospel, St. its marvellous teach ing, 10. consistency of, II. trans lations of, 13. perspicuity of, ib, teaching of, why outlived other philosophy, ib. style of, 14. dwells most on doctrines, 19. why begins with Christ's eternal subsistence, 38. unlike Genesis, ascends at once to the Creator, 4^. heretical reading in [ch. i. 3.] 49. leads us upwards gradually, 116. speaks most of the time before John's imprisonments, 189. most concerned with Christ's discourses, 362. Jonas, sign of, why often given, 196. Joseph, an example of forgiveness, 624. Joseph of Arimathsea, one of the Seventy Disciples, 763. buried Christ with cost and zeal, but as a mere man, ib. Josephus, relates St, John Baptist's death, 104, note. Judas, why reproved secretly by Christ, 411. shared in the Apostles' gifts and miracles, 412. but fell by covet ousness, 413. his pretended zeal for the poor, 579. his obduracy to Christ's love, 580. cast off to Satan hy giving of the sop. His hardness, 629. received a secret rebuke, 630. his wickedness after sharing the salt, and the washing, 614. was probably washed first of the disciple-s, 615. his insensibility, 616, 619, 623. his ingratitude, 622. Judgment, will be according to men s deserts, 239. delayed to give time for repentance, 239. will reveal men's sin to one another, 239 re membrance of. a help to virtue, 328. most attracts 'the obstinate bearer, 335. the doctrine of, carefully pro- pounded bv Christ and St. John, 336. its inexorable strictness^, 3/1. thought of, a check to sin, 390, 91. of the flood, and of Sodom 392. by appear ance sinful, 430. after the flesh, is judging unjustly, 460. of Christ, and of the Father, is One, 452. in what sense the object of Christ's coming, 511. of others, to bemade with mercy, 529, of ourselves, a cure for inhu manity, 530. only denied by these who fear it, 589. of men worthless, 669. the future, proved, by Christ's victory over Satan, 685. Jurymen of Antioch, olten no better than the criminals, 7'39. Justice must be impartial to rich and poor, 430. K. King, splendours of a, det^cribed, 96. Kingdom of Christ, to he attained only by zeal, 471. its spiritual nature, 742. Knowledge, will not save without holi ness, 254. real and nominal, 432 3. exact, repiesented by sight, because the most perfect sen-^e, 653. Knowledge of one another, of tbe Shepherd aud His sheep, 521. of the Father and the Son, 322. L. Labor, imposed after the fall for dis cipline, 3U3-5. makes virtue meri torious, 304. Lamb of God, why said of Christ, 140. name of, implied the doctrine of communion with Christ, 398. Law, the, of nature, was of God's grace, 115. not greater than the Sabbath or Circumcision, 429. Law of Moses, the, a gift of Grace, 116. Christ's respect for shewn in cleans ing the Temple, 194. the root and grnund'Aork of the Gospel, 279. im posed for restraint of unruly passions, a03. Law suits, full of frauds, 720. Laying down of life, belongs only to Christ, 623, 4. Lazarus, not injured by his poverty, 228. reward of, 289, suffered no actual wrong from Dives, 352, Lar.arus, of Bethany, history of, teaches resignation to sickness ancl death, 544, 5. His death proved by the Jews coming, 548, 'by the stoce, 558. by the grave clothes, and the stench, 559, bj the Jews looking him, 871. his resurrection proved by his eating with Christ, 578, case of, attracted the people, 584. 814 INDEX. Leah, praised for her choice of her children's names, 162. " Life," why said of the Son, 16. im plies His Eternity, 42. meaning of, 43. not applied to the Holy Spirit, 49. nor to created things, 60. im plies providence and a resurrection, 54. Life, ttie present, a seed time, 213. a time of preparation for a better state 264, 5. eternal, in Christ, miderived and original, 404. imparted to men, by partaking of His Flesh, 405. mercifully shortened, 507. will not bear comparison with the future, 691. how far to be hated in this world, 592. desire of natural, 8114. " Light," why said of the ¦'^on, 16, 55. a name not peculiar to the Holy Spirit, 50. not sensuous, 55. came unsought by men, 234. this life described as, 486. the future life, why so called, ib. Likeness, of the Son to the Father, 31, 59, 66. of God impressed on the Baptized, 85. Lord's Day, Gospels read on, 88. i(l>-(/'« Prajiec, Wi(^, its character wholly spiritual, 376. Love, of our neighbour, the way to life, 34. of God, to be shewn by acts not words, 82, 172. of Christ, towards man marvellous, 236. of the Father for Christ, 523. more powerful than miracles, 634, want of, a stumbling-block lo the heathen, 635. in St. Peter, 656. to be shewn by keeping the commandments, 656. by acts, not words, 668. of God and man insepiirable, 672., multiplies strength, and makes men ubiquitous. 690. the best pro tection to rich and poor, 691. tbe motive of the Solitaries, 691. inde pendent of place, 692, of enemies, taught by the Passion, 752. gives much boldness towards God, 790. Luxury, the mother of diseases of the body,' 188, and of the soul, 189. wretchedness of, 306. folly of, 382. cured by meditation on Christ's birth, education, and lite, 461. vanity and sinfulness cf, 471, 2. hinders almsgiving, 680. M. Malice, the most inexcusable vice, because not from nature, 312. wounds itself and excludes fioin life, 3J1. evils of, 573. it-s priviito and public evils in the world, and in the Church, 573. Mammon, cannot be served with God, 72. a hard master, 73. its commands contrary to Christ's, 351. service of, 517. Man, created to serve God, 517. Manes, 71, note. Manna, tauntingly mentioned by the Jews, 384. why mysteriously, hy Christ, 387. Marcion, 71, note, his heresy on the Resurrection, 689, heresy of, re futed by Christ's care for His Mother, 760. his error, guarded against by Christ, 764, 5. Martha, rebuked not for inhospitality but inattention, 380. unequal to her sister in faith and wisdom, 549. led on by Christ to belief in the resur rection, .580, had no vanity in her grief, 555. had forgotten Christ's lessons, 659. Mary, St. the Virgin, her opinion of Christ, 177. her forwardness at Cana owing to maternal vanity, ib. was saved by her own goodness, not her relation to Christ, 179, Mary Magdalene, her zeal to see Christ's Body in the tomb, 764, 770, 774. had no idea of the resurrection, 772. reward of her perseverance, in seeing Christ risen, 774. Mary, of Bethany, not the " Harlot" mentioned by St. Matthew, 644. her gravity and earnestness, 545. her faith greater than Martha's, 649. her wisdom and affectionateness, 551, her great ardour, 656. her im provement in faith, 5/9. Material things, only comprehended hy the Jews, 511. Matthew, St. says most of John's im prisonment, 139. Matrimony, advantage of, 159. Mea<, that perisheth, idleness, 380. that never perisheth, almsgiving, 381. Meekness, duty of, 220. taught by Christ's answer to the Jews, 526. acquired by penitence, 526. the first of virtues, 633. of Christ not confined to words, 533. of Christ before Pilate, our pattern, 743. Merchants, activity of. 6. Mercy, the oil ofthe Christian's lamp, 109. attracts men to Christ more than power, 150, a call to repentance, 317. may be shewn in words, 429, 432. Miracles, revealed Christ's glory, 97. of Christ's childhood proved false from John's ignorance, 143. and from the number and rapid fame of INDEX. 815 the true, 176. a more important testimony to Christ than John's word, 152.of turning water into wine, how evidenced, 186. Christ's care to provide sufficient testimony to, 187, 298—309, of Christ, improved on nature, 187. .«hewn to the honest, withheld from the ill-disposed, 192. most attracted the grosser sort, 199. not to be demanded from God by the faithful, 200. their finst object, to save souls, 297, addressed to unbelievers and the grosser sort, 'i97, 362. clear ness of their testimony, 349. not all of them related in the Gospels, 362. of the loaves, performed by the Pro. phets, 366. some, witnessed by the disciples only, 373. of stilling the storm occurred more than once, 376. of the loaves, was a warning to Capernaum, 375. of the manna, only a type, 385. their power with the people, 434, sight of, hardened the Pharisees, 446. when and why per formed by material means, 484. their effect on the people, 493. the best and sufficient witness to Christ, 536. inferior to love, 634. Mission, of the Apostles, 99. Moses, his veil, 95. his love for Israel, 103. compared to Christ, 116. gave only types, 117. bow far saw God, 121. hig'nly privileged in visions, 144. his prophecy of Christ, 279. will accuse the Jews for not be lieving in Christ who had fulfilled his prophecy, 357. his testimony to Christ was 'that of God, 357. ques tioned by God before a miracle, to arouse his attention to it, 363. at the Red Sea, compared with Christ on the lake, 374. Moses and Prophets, witnesses to Christ, 513. the door-keeper of the fold, ib. Money, love of, produces uncharitable- ness, and many sins, 788. made for use, not hoarding, 788. Mourning, indecent manner of, at Antioch, 531. excess of, condemned, 552. moderate among the old Greeks, 652. how far allowable, 553. should be for sinners, not for the dead, 572. for the general sin, becomes Chris tians, 573. for the covetous, better than for the dead, 574. excess^ of, ridiculed even by the world, 768. and a sign of unbelief, 768. Mules, white, used by kings, 96. Multitudes, roost moved by miracles, 434. their faith imperfect, ib. Mystery, its use in exciting attention, Mysteries, The, awfulness of, 401, danger of approaching of in sin, 402, N. Names of God, why, many, 16. of men, anciently taken from things, 162. why given and sometimes changed by Christ, 162, 3. dignity and responsibility of the Christian. 163. Nathaniel, his exactness and candour, 168. contrasted with the Jews, 169. shewed his joy in Christ by confess ing Him, 171. his confession, why inferior to Peter's, 173. less zealous and less timid than Nicodemus, 235. a lover of truth, and learned, 443. Nazareth, why profited not by Christ's being born there, 179. Necessary things made easy by God, 208. Necessity, Christ not subject to, 183. New Commandment, how a comfort to the disciples, 633. Niciidemus, well disposed but fearful, 201, 218. received graciously by Christ, 202. and led on to enquiry, 203. desirous of instruction, ib. perplexed by his attempts to reason, 204. could not perceive things spiri tual, 205. more zealous and more fearful than Nathaniel, 235. Night, futurity described as, 465, 6. this life, why so called, ib. Nobleman, the, in John iv. different from the centurion in Matthew, 296. an example of faith, 296. but imperfect, 297. Number, not admissible in the Deity, 15. O. Obedience, Christ's blessing on, 622. Obscurity used to rivet attention, 516. Officers, the, of the Pharisees, an ex ample of candour, and of its reward, 446, 7. Offences, danger of causing, 495. Oil, in the lamps, said of mercy, 109, note, of almsgiving, 197. Omnipotence, includes not the power of ceasing to be God, 91. Oracles of the heathen, not really pro phetic, 162. P. Paleslino, ita scarcity of water, 185. 816 INDEX. Parable of the sower, 20, 102. labourers in the vineyard, 77. the wedding garment, 86. the sheepfold, 612— 16. Paralytic, of Bethesda, an example of patience under sickness, 307. of meekness, 308. his cure different from that in St. Matthew [ix. 2.] in all its circumstances, 309. bis ready faith and courage, 310. his disease was caused by sin, 314. suffered longer than he sinnecl, 315. Christ urged his sins to warn others, 316. his cure was of grace, not merit, 317. his grateful return and boldness, 318. cure of, 477, 481. Parents, obedience to, bow limited, 177. virtue of, aggravates the chil dren's guilt, 180. Participation, Christ received not grace by, HI. Paschal Lamb, a type of Christ cru cified, 762. Passion of Christ, the, foretold darkly, its benefits plainly, 226. voluntary, 477. a proof that His promise of life to man should be fulfilled, 521. in what sense the cause of the Father's love towards Him, 523. proves His Resurrection, how, ib. His peculiar power shewn therein, ib. was volun tary, 523 — 5. not commanded, but consented to by the Father, 524. was to teach us to suffer patiently, 752. Passions, the. restraint of, not their absence, constitutes virtue, 304. are some excuse for sin, 312. make us voluntary slaves, 517. only venial when natural, 662. Passover, the, when eaten by Christ, 740. Pastor, character of tbe true, 103. not to change places, ib. Patience, a duty of, 47. a victory, ib. Patriarchs knew Christ, 70. Paul of Samosata, forgot Christ's Eternity, 38. madness of, 69, 140. account of, 69, n. his reading of John V. 27. Paul, St. an instance of God's long- suffering, 83. humility of, ib. spoke of the end by anticipation, 291. an example of diligence without care fulness, 380- overcame the world by his love of Christ, 787. Peace, Christ's, saves from all trouble, 658. Pearls, why the words of Scripture so called, 5. Penitent thief, his sudden change, 6, 98. People, fiill of folly, 33. weaker in the ma«s, 84. most moved by fear of punishment, 254. fickleness of, after miracles, 375. Perfection in virtue required, 361. Persecution, strengthens faith, 665. foretold by Christ, 677- Perseverance, makes us worthy to re ceive, 184. great example of, in the Paralytic of Bethesda, 302. enjoined by Christ, 672. its blessedness, 677. Person, God aud Man, one in Christ, 91. Christ's, described sometimes from His Humanity, .sometimes from His Deity, 224. Personality of the Son, 6G. Peter, St. first received the faith from Andrew, 154. praised for his readi ness to hear the Word, 160. change of his name, 162. his confession more perfect than Nathaniel's, 174. of fended because ignorant of the Re surrection, 197. his regard for John, 280. in fear for himself, because called Satan, 412. shadow of, raised a dead man, 559. his reverence in refusing the wa,shing, 615, his vehe ment love in seeking it, 616. his for bearance from asking at the Supper, 627. recovers his boldness, 636. taught self-distrust by his fall, 637. contrasted with Thomas, 639. his conduct before and after the gift of the Spirit, 735. his love of Chr.st seen in his approaching the palace, his fear in staying without it, 736. bis stubbornness iu the denial, 737. bis lethargy during Christ's ex amination, 738, 739. his denial re lated to teach self-distrust, 739. his zeal at the sepulchre outstripped St. John's, 766. his zeal at the lake, 785. as the leader of the disciples, receives the charge of the flock, 790, 791. why thrice questioned, 791. his martyrdom foretold, ib. appointed " teacher of tbe world," 793. his loving question about John, evaded hy Christ, ib. Pharaoh, an instance of reprobation, 478. Pharisees, hardened by seeing Christ's miracles, 446. reproved by the conduct of their own officers, 447. by Nicodemus, 448. insolence of their appeal to the Scripture, ib. ignorant, because unwilling to learn, 453. superficial followers of Christ, 612. their foolish . obstinacy, 671. their folly in seeking His death. Who raised the dead, ib. their false pretences, 572. [see Jews.] INDEX. 817 Philip, St. his thoughtfulness and ready obedience to Christ's call, 166. his brotherly love, 167. why questioned by Christ about the loaves, 363. bis trial compared to Abraham's, 364, his imperfect faith the reason of his question, 645. Philosophers, follies of tbe ancient, 11, their uncertainty, ib their doctrines exploded, 12, tlieir vainglory, 14. more zealous against, than we for, Christ, 146. Philosophy, of Christianity profitable, 566, of the heathen failed, because it trusted to reason only, 560. Piety, an art, 607. Pilate, not hasty or malicious in judg ment, 740, 741. less wicked than the Jews, 742. instructed by Christ, 742, 746, 747. desired to rescue Christ, 747. declares his innocence, 748. his fears of Christ, 749. made no exact enquiry as to the charge of treason to Csesar, 749, 750. his guilt in giving way against his conscience, 750. his act was "allowed," not enforced, " from above," ib. his cowardice, 751. his guilt in not in quiring, 765. Plato, his disciples' enquiries, 11. his visit to Sicily, 12. style, 14. incon sistency, ib. doctrine of the Deity. 15. Pleasure, of sense vain and fleeting, of labour real and lasting, 305. danger of resting in, 376. Pleasures of vice and virtue compared, 789 Poor, wiser, healthier, happier, than the rich, 189. better off' than the uncharitable, 228. generally elated by prosperity, 260. Possessions, how to be turned to ac count, 518. Poverty, only evil here, 381. its bene fits shewn by examples, 669, the best estate to prepare for Heaven, 712, Power, words of, sometimes used for the will only, 600. Praise, love of, kept certain rulers from the faith, 606. Prayer, a way to pardon, 67. for the dead, 101, note, needed, to under stand the Scriptures, 173. impatience in, rebuked, 303. ours, as Christ's, should be for things spiritual, 376. not suited to God, 471. not consistent with Godhead, 571. for all mankind, 692. Preachers, to be attended to more than performers, 1, 7. must arouse the sluggish, 94. Preaching, its labour lightened by the hearer's attention, 182. reward of, not lost by the heaier's fault, 262. without holiness an offence to unbe lievers, 638. Presumption, dangerous, 64. caused Adam's fall, 66. Pride, ruined the Jews, 76. evils of, 79, 127. remedies of, 79. separates the brethren, 127. why more inex cusable than other vices, 135. of Christians shamed by Christ's wash ing the disciples' feet, 620. Priesthood, its dignity and danger, 777. to be honoured, because in Moses' seat, 778. their unwnrthi- ness hinders not the effect of the Sacraments, 778, 779. God dispenses grace by their hands, 779. Prisons, the sobering effect of visit ing, 528. contrasted with theatres, 628, 529. the inmates of, sometime better than others, 530, all men were confined in, but delivered by Christ, 631. St. Paul preached in, with effect, 532. Prophecies sometimes made uncon sciously, 576. Prophecy, why more persuasive than miracles, 161. impossible to devils, 162. addressed to particular persons by Christ, 270 of tbe future con firmed by the fulfilment of the past, 337. given hy the mouths of evil men, 576. caused by, not tbe cause ofthe event, 601, 718. fulfilment of, in the parting of the garments, 757. in the piercing of The Side, 761. Prophets, the, quoted by the Evan gelists, 104. speak of future events as past, 108 sowed for the Apostle's reaping, 287. Christ's agreement with, concerning the Judgment, 337. wrongly compared with Christ, 474. in what sense "saw" God, 645. Providence, implied in Christ being the Life, 54, not perfectly developed before the Judgment, 390. Psalms, titles of, to teach attention, 120. Public Amusements supersede religious duties, 506. Punishment, a proof of God's love, 81. of those who received not Christ, 84. of the wicked for the sake of the good," 87- everlasting, 100. to be avoided by holiness only, 101. the fear of, the most powerful motive with most men, 254. endures longer than the sin, 315. redoubled after relapse, ib. if not sent now, will be the more heavy hereafter, ib. brings S18 INDEX. men to virtue, more than reward, 329. delayed, but certain, 373 — 390. not inherited, 481. objection removed, 482. Pythagoras, his disciples' enquiries, 11. in Magna Grsecia, 12. how conversed with brute.s, ib. bis doctrines unpro fitable, 713. R. " Reaping," was kept for the Apostles, 287. easier than sowing, 288. Reason, unassisted, can not reach Divine truth, 10, 64, 208. failed to discover the nature of the soul and heaven, 560. i^easona'ngr, human, inapplicable to God, 39. uncertain, 40. in Divine myste ries dangerous, 205, 208, unable to penetrate things natural, 209. Regeneration in Baptism, 86. a real sonship, 114. superior to natural birth, 2;0. to be taken on trust as a mystery, not understood of angels, 211. inferior to Christ's eternal birth, 217. types of, in the Old Tes tament, 219. doctrine of, received by faith, 223. the work ofthe Spirit, 301 . shewn in the Water from The Side, 761. Relationship, to Christ, did not profit His enemies, 179. to good men, no protection to the wicked, 180. earthly, useless without the spi ritual, 212. Repentance, its efficacy to procure pardon, 118. to avert judgment, 289, is the not doing the same again, 290. great difficulty of, 619. a source of hope, 704. Repetitions, vain, consist in praying for vain things, 376. Reproach, to be borne patiently, after the example of Christ, 744, injures only the author, ib. Reserve, in teaching doctrine, 29, 222. of John Baptist, 260. and Paul, ib. Resurrection, the, implied in Christ, " The Life," 60. of Christ glorious, 99. witnessed by few only, 144. the great Evidence, 196. why not plainly foretold, 197. doctrine of, most affects the obstinate, 335. a token of, in the cure of the Paralytic, 336. the general, is common to the godly and ungodly, 387. the special, for the good only, 388. belief of, destroys Fatalism, 391. belief in, the Essence of Christianity, ib. confessed bv devils, 392. necessary to God's jus'^ rice, ib. the special, with, the gene ral, without, reward, 406. of Christ, proved by His death, 523. the doc trine of, concerned in the raising of Lazarus, 556. truth of, proved by the Apostles' acts, 560. shewn in the growth of seed, 588. moral argu ment for, ib. denied by heretics on heathen principles, 589. foretold in Jacob's prophecy, 598. compared to birth, 695. Christ's, alluded to in " a man born into the world," ib. the beginning of knowledge, 696. various proofs of, in the burial-place, embalming, position of the clothes, 764, 765. w hy first made known to Mary Magdalene, 770. Retirement, frequently recommended by the example of Christ, 362. its spi ritual blessings, 839. Return, what, to be made to Christ, 92, Reverence promoted by merely hearing the Word, 460. Revenge, the best is to return good for evil, 623. of what sort to be em ployed by Christians, 444. Reward of ihe true pastors, 102, Riches, transitory nature of, here, 136, how to be made lasting, 137. the thorn ofthe humble, 206, vanity of, 282. only good here, 381. abuse of, abetrayingof Christ, 413. dangerous to the soul, 583. love of, hinders faith, 605. their end is to be used, not hoarded, nor abused, 162-5, 712. the earthly to be despised for the heavenly, 719. Robber, the, compared with the Shep herd, 612. is he that useth not the Scriptures, 613. Romans, the, danger from, a mere pretence ofthe Pharisees, 572. Rulers, the, some believed in Christ, 493. in general, believed not, 513. Sabbath, the. Gospels appointed to be read oo, 88. breach of, how the keeping of the Law, 429. Sabellians, denied the Personality of the Son, 66, 332. Sabellius, separated the Father and tbe Son, 644. his hfe and doctrine, 652. doctrine of, refuted by Christ's in dwelling in His disciples, 723. Sacraments of the Jews, types of ours, 113. ofthe Lord's Body and Blood, unites us with Christ, 399. its use fulness, 400. Sacrifice, mercy preferred to, 109. sin of making, with the fruits of injustice, 642. INDEX. 819 Saints, their merits no help to the sinner, 430. the glory of will consist in reflecting that of the Son, 726. Salvation, signified by the names of " Christ's meat," the " field," the " harvest," 286. Samaria, the woman of, an example of a soul healed by Christ, 98, en couraged by Christ's appearance to approach Him, 106, converted by prophecy, 162. her considerateness, 261. more referent than Nicodemus, 262. more attentive to the Word than the Jews, 263. ber patience in listening, a reproach to Christian congregations, 264. bolder than Nico demus, in bringing others to Chri.st, 268. her candour in judgment, 269. her meekness in bearing reproof, 270. her desire to learn, 279. her zeal for her countrymen, 2&3. her prudence, 284. in faith superior to those Jews, who would have Manna from Christ, 389. doubted, but with humility, 475. a siiiner, but received hy Christ, 630. Samaritans, the, visited by Christ, but only in passing, 266. origin and history of, 257. only received the works of Moses, 257. hated by the Jews, 258. their call not intended by Christ, but deserved by their zeal, 260. inferior to the Jews in purity of faith, 276. received all from the Jews, 277. why expected a Messiah, 278. their reception of Christ, and candour in hearing Him, rewarded by the gift of faith, 292, 293. praised for believing without miracles, after teaching only, 295, 300. name of, a term of reproach against Christ, 473. Sanctification, of the Jews only nega tive, of Christians positive, 114. Satan, cast down by Christ's death, because not deserved by sin, 596. Scribes, the robbers of the fold, 513. Scripture, Holy, its elevating power, 2, 8, 16. its taming power, 23. its inspiration, 3, 4, 9, safeguard of the soul, 24. publicly read, 89. mystery of meant to excite our attention, 120. the food and medicine of the languid soul, 166. needs careful study, 173. its preaching varied to include all, 191. why imputes a will to things without life, 217. significant in every word, 226. copies of, to be studiea, not shewn, 272. deter Devils trom ap proaching, ib. draw down the Spirit, ib. general ignorance of, 273. no part ot, to be pa.ssed over, 300. its universal use, 307- its humility m expression, intended to excite atten tion, 340. requires care to clear its obscurity, as gold in the mine, 343. contradictions of, only apparent, 344. what cautions to be observed in its interpretation, 344. speaks to the majority, 395. a charm for anger, 420. has said ijothiiig in vain, 431. requires exact search, 497. the only means to refute heresy, 689. uses the same words in different senses of God and men, 654. qualifications necessary for understanding it, 718. neglect of, the cause of our little wisdom, 753. and of our uufruitful- ness, 754. duty and benefits of search ing it, 796. Sea, an inadequate type of Christ's fulness, 112. Seal, implies testimony to that which is sealed, 381. Self, to be conquered, 45. Self-deceit, danger of, 181. Selfjuflguievt. the only way to escape God's, 289—340. Separation from the wicked, sometimes necessary, 370, 494. Sermon, Christ's, after the Supper was to comfort the Disciples, 632. recalled, to their minds afterwards by the Spirit, ib. Servants, to be rebuked without clamour, 221. how far different from sons, 465. Severity, use of, in rousing the dull, 378. Shame, is for the insulter, not the insulted, 86. Shepherd, distinguished from tbe robber, 512-14. layeth down his life, 516. Sight, the mo,st trustworthy sense, 220. applied to Christ and God, means exact knriwledge, 247, 327. said of God, signifies intellectual percep tion, 641. Signs, why refused to the Jews, 196, 200. of Jonas, why often used by Christ, 196. asking for, a practice of tempters, 200. not for the faithful, but heathens, ib. Sin, its blindriess, 66. misery, ib. mad ness. 57 shamefulness,ib. waystoput away, 67. a fire, 157. after Baptism, not unpardonable, 230, of all will be revealed to all in the Judgment, 289. buried in Baptism, ib. more excusa ble when from natural passion, 312. punished both in body and soul, 314. how affected by blindness, 511. its filthiness, 454. to be put away only by Holy Baptism, 456. the greatest bondage, ib. only to be removed by God, 465 6. freedom from, the only real hberty, 466. worse in Christians 8-20 INDEX. than Heathens, 596. cleansed in Baptism, and by alms, 64 1. its of- fensiveness, 642. Sin before birth, not possible, 481. Sinlessuess, in whatsense attributed to the blind man and his parents, 481. Sloth, its danger, 67. is of wilfulness, 148. Society, a remedy for human weakness, 169. Son of God, Christ and man differently so called, 25. not greater than the Father, 29. declared equal with the Father, 31, 123-8. not "younger" than the Father, 39. of the same Essence, 41, 124. Infinite, 42 has attributes of Godhead ascribed to Him, 43, 56. personality of, 66. begotten, 65. left not heaven to be made man, 83. alone of all hath seen God in His Essence, 122. coeternal with the Father, 125. addressed in tbe words, " Let us make man,'' 278. independence of, 452. to be glorified by works, not words only, 453. His identity of Power and Essence with tbe Father, 537. only different in being a Son, 638. see ing and believing on Him is see ing and believing on the Falher, 606. the True God equally with the Father, 708. why called The Mes senger, 713. His agreementwith the Father, 714-16. His glory from the Eternal Generation, 720, 743, His agreement with the Father proved by His pre-existence, 727. Sonship, of Christians real, of Jews nominal, 103. of Christ implied in the word " Sent," 332. and in " hath given," 334. Sophists, their rhetorical displays, I. their inflated style condemned by Socrates, 14. Sorrow, its use in calming the passions, 626. immoderate, brings death, 683. Soul, weakened by earthly passions, 18, 72. being one cannot contain many desires at ouce,'ib, when un moved by externals, 24 its own mistress, 98. healed by Christ, ib. culture of, more difficult than ofthe earth, 148. how may recover its ap petite of spiritualfood, 186. its diseases produced by luxury, 189. is invisible, yet most exposed to attack, 190. real though invisible, 209, 218. how inferior to Spirit, 210. chastised through the body, 314. but secured by the fear of God, 463. darkened bv grief, 864. how best adorned, 610. Sowing, Me, was doni> by the Prophets, 287. harder than the reaping, 288. Spectacle of the spiritual combat to he seen in Holy Scripture, 273. of hea then theatres to be avoided, 274. Spirit, the Holy, [see Holy Ghost.] Spiritual life, its pleasures, 703. Spiritual sight is within the mind, 408. Spiritual things, superior to worldly, 19. should occupy part of our time, 22 objects of faith, not reason, 64, 208. perfection of, immediate, 216. real though invisible, 218. the sub stance and end of things temporal, 376. folly of losing them for things temporal, 382. Spoilers of the flock, either active or passive, 620. States, love of, makes men depend on their slaves, 710-11. Stoning, why avoided rather than ptevented by Christ, 477- Success, its intoxicating effect upon the.ca'-eless, 755. Suffering for Christ's sake rewarded, 609. the clearest witness of Christ's truth, 522. and of St. Paul's, ib. an offence hut wrongly to weak Chris tians, 644. for Christ's sake enjoined, 678. T. Tabernacle of David, Christ's human nature, 92. Teachers should speak with certainty, 15. and a little at i'ia, 499. &7(vi'iay, 593. S8i)A.os, 772. oSpra/^j, 282. iepoov, 4, 136, S60, 363, 490. otBeio, 70. (u5W, 124. alrtoXoyta, 718. ¦0 ATtioj, 833. dtuv, 38, 42, 65, 119, 229. BiiSyios, 797. wciipaTos, 330, 611, 783. 4/£/j({fovTes, 433. OKoXouefa, 405, 474, 750. 4i£eii/, 31, 653. liXijTrTov, 685. d\'r]irTos, 584. AXiJyow, 669. &\iieiy, 638. a^pal, 669, note. afi$\iTepos,aptt$d?O^eir0ai, 40. avoiSXeif/oj, 363. avayij/t!nfK€Lv, 718. ai/ayKaTos, 311. ai'o8e;t€(r6af, 356. avaKepaffSZfiey, 399. hvoKipvaaBai, 404. avav4fnreiy, 92. avda'raTOS, 351. ai/aerTOiXEKoflflj'oi, 1 14, note. hvaipopeiv, 399. aveyXiipriTov, 833. AreAdraeij', 75, 701. avevipyiiTov, 486, note. aveira^ov, 85. oj/c5roxe«, 738. avspfjuiTuTTOs, 624. oi^TAwTat, 13. av6ripis, 400. OJTlSlCMTTOX^, 347. oj/TiA.cij8ea(ris, 808, 320. a-npoffdmois, 317, note. apyla, 303. dpiffrov, 171, 834 INDEX OF GREEK 'WOEDS. apuTTOiroiovVTai, 259. apxiiyis, 678, T^ivapxiiv, 619,672. dffripov, 4. aaTpdyaKoi, 631. dtri^aAe^ct, /iercfc aa(pa\eias, 691, note. ao-^oA^s, 199. OTeAetTTepos, 350, CtTEA^S, 500. aTOTrctfTcpo, 39. avefiiTla, 162, 452. avrdpxns, 159. auTo^Qj^, 50, avr6eey, 489, aipavi^eit/, 61, oc^rerol, 760, cuplrifit, 163, aipopfi'ij, 190, h 269. i\eriiJ.oaip7t, 110. i\€Ti(ns, 430. eAeoi/, 1 09. "EAAas p.iyio'Tr], 13, "EAA?)>/es, 76. 'EAAiyj/iKi^j, 43, 78. e/j.0arevuy, 154. flxfipifMaBai, 557. INDEX OF GREEK WORDS. 835 i/iTraBris, 80fi. ip-Trapoivitv, 87. ifcnopiKds, .351. hipxa, 303. hSetis, 1-59. &5eia, 188. ivSideeros, 27. ivSiaiTciiTBai, 133. hspyela, 398, 301, 385, 664. ivepyeiv, 435. ^j'€p7€rTep05, 60. euAo)3€(rT€pos, 299. (HKio-Bos, 381 . fvpiviffTos, 800. fvTOpia, 169. mK€(rBai, 810. ^((8io, 413, 440, 754. iipSStop, 313, note. ewAos, 685. Z. C<"*?, 581. ilBiKiirepos, 675. riAsipfifvos, 3, Tct Ti/xeTfpa, 339. vvii/isyot Kaxlos, 494. TipmTap, i. q, irapoKoAEi;', 284, eouMt^rE'", 296. ©aujUatTTol, "O ©eij, A({7or, 250. Bepairevfiv, 633. flE'trij, 771. flEwp^iUa, 63. e^pia, 385. Bpaaeia, 736. iSiaftfvTtos, 318, t!) !®iov, tS aWirpiop, 714. i5ic6t7js, 10. iStdipaTa, 343. ?Ai77ia;', 17, 60, 304. taoarrda-iop, 396. laoTt/iia, 717. la-6Ti/iop, 396. lTafis6op.eyoi, 57. lTaiJ.6s, 87, 474. i'xt^p, 590, 766. K. Ka0* eayr^i', 684. KaBdira^, 419. Kctflaptis, 753. KoBeTpai, 382. KaBe\K€iv ets SaKpva, 739. KaBTjyTjr'ljS, 630. Ka0TJ/fa, 5. KaBvipils, 324. KoAo! K07a9ol, 634, Kapos, 738. KaraPaKeTp, V. Kara\a$eip, 710. KOTa7a>77;, 546. 8.36 INDEX OF GREEK WORDS. KaTaSe^affBai, 631. KaTaKd/jLTTTeaBai, 737. Karaa-Kfod^eip, 641, KOTa/cpij/iiWfEo-floi, 32. KaraXbeip, 734. Ka.TavvySafi.ep, 66. KOTotr/cEuti^Eip, 339. Km-acTKiVT), 815. KaTdffTaffls, 310. KaT£irE{7oyTO, 59. KaTex6fiepos, 656, KOT7)7opE7i/, V. TTjpeip, 599, note, ifaT7)^«(o, 686. /coTT^x^^*', 868. KaT6p6afia, 93, 115, 340, 535, 778. Kepodo^ia, 33. Kevditreie, 631. Kepdypv/j,!, 339. Kc^aA}/, 723. KTjSEi'a, 301, note, KriS€p.avla, 77, 898. Ktppay, 333. K\7]poy6fj.os, 769. kAottV SeSri/i,oa-ieuiJ,eyny, 739. KOfiSyTa, 188. K7)Tby, 1 73, 380. ^OTT^, 568, 577, 636, 755, pvBplCeiy, 363. a-aynyevety, 98, 879, 728. araea-Bat, 301. ^ opiJ.€7y, 51, 63, 697. iAoiroi\oe7y, 78, 348, 834. wSW;', 160. ieEiy, 355. wKEioCcdai, 448. 'H "ilpa ToC XpiffToC, 183, note. &)S \onr6y, 476. THE END. EAXTEK, PRINTEIi, OXFORD. ERRATA AND CORRIGENDA. Page 20. marg. for Ps. 64, 8. read Ps. 58, 4. 67. marg. for Ps. 31, 5. read Ps. 32, 6. 91. marg. for Ps. 101, 26. read Ps. 102, 26. 101. marg. for Ps. 48, 7. read Ps. 49, 7. 169. marg. /or Ps. 132, 1. read Ps. 133, 1. 179. marg. for Ps. 48, 8. read Ps. 49, 7. 200. marg. for Ps. 32, 16. read Ps. 33, 15. 219. marg. fcrr Ps. 21, 31. 32. read Ps. 22, 30. 31. — marg. for Ps. 31, 1. read Ps. 32, 1. — marg./srPs. 102, 6. rearfPs. 103, 5. 229. marg. for Ps. 61, 12. read Ps. 62, 12. 306. marg. for Ps. 102, 20. read Ps. 103, 20. YALE UNIVERSITY