:

2

talketh with thee." (c. ix. 37.) And He had ye believe not: the works that I do in My told them also, if not in the same, at least in Father's Name, they are they that bear witness other words. And indeed, had they been wise, of Me." and had they desired to enquire aright, it re- [2.] A remark which the more tolerable mained for them to confess Him by words, since among them continually made to one another; by works He had often proved the point in "A man that is a sinner cannot do such miraquestion. But now observe their perverse and cles." And again, “A devil cannot open the eyes disputatious temper. When He addresseth them, of the blind" and, "No man can do such miraand instructeth them by His words, they say, cles except God be with him." (c. iii. 2.) And "What sign showest thou us?" (c. vi. 30.) beholding the miracles that He did, they said, But when He giveth them proofs by His works," Is not this the Christ?" Others said, "When they say to Him, "Art thou the Christ? Tell Christ cometh, will He do greater miracles than us plainly"; when the works cry aloud, they those which this Man hath done?" (c. vii. 31.) seek words, and when the words teach, then they betake themselves to works, ever setting themselves to the contrary. But that they enquired not for the sake of learning, the end showed. For Him whom they deemed to be so worthy of credit, as to receive His witness of Himself, when He had spoken a few words they straightway stoned; so that their very surrounding and pressing upon Him was done with ill intent.

And the mode of questioning was full of much hatred. "Tell us plainly, Art thou the Christ?" Yet He spake all things openly, being ever present at their feasts, and in secret He said nothing; but they brought forward words of deceit, "How long dost thou make us to doubt ?" in order that having drawn Him out, they might again find some handle against Him. For that in every case they questioned Him not in order to learn, but to find fault with His words, is clear, not from this passage only, but from many others also. Since when they came to Him and asked, "Is it lawful to give tribute unto Cæsar or not?" (Matt. xxii. 17), when they spake about putting away a wife (Matt. xix. 3), when they enquired about her who, they said, had had seven husbands (Matt. xxii. 23), they were convicted of bringing their questions to Him, not from desire of learning, but from an evil intention. But there He rebuked them, saying, "Why tempt ye Me, ye hypocrites?" showing that He knew their secret thoughts, while here He said nothing of the kind; teaching us not always to rebuke those who plot against us, but to bear many things with meekness and gentle

ness.

Since then it was a sign of folly, when the works proclaimed Him aloud, to seek the witness of words, hear how He answereth them, at once hinting to them that they made these enquiries superfluously, and not for the sake of learning, and at the same time showing that He uttered a voice plainer than that by words, namely, that by works.

Ver. 25. "I told you often,' "1 He saith, "and

"I told you," N. T.

And these very persons as many as then desired to believe on Him, saying, "What sign showest thou us, that we may see, and believe thee?" (c. vi. 30.) When then they who had not been persuaded by such great works, pretended that they should be persuaded by a bare word, He rebuketh their wickedness, saying, "If ye believe not My works, how will ye believe My words? so that your questioning is superfluous."

Ver. 26. "But," He saith, "I told you, and ye3 believe not, because ye are not of My sheep."

"For I on My part have fulfilled all that it behooved a Shepherd to do, and if ye follow Me not, it is not because I am not a Shepherd, but because ye are not My sheep."

Ver. 27-30. "For My sheep hear My voice, and follow Me; and I give unto them eternal life; neither can any man pluck them out of My hand. The Father, which gave them Me, is greater than all, and no man is able to pluck them out of My Father's hand. I and the Father are One."

Observe how in renouncing He exciteth them to follow Him. "Ye hear Me not," He saith, "for neither are ye sheep, but they who follow, these are of the flock." This He said, that they might strive to become sheep. Then by mentioning what they should obtain, He maketh these men jealous, so as to rouse them, and cause them to desire such things.

"What then? Is it through the power of the Father that no man plucketh them away, and hast thou no strength, but art too weak to guard them?" By no means. And in order that thou mayest learn that the expression, "The Father which gave them to Me," is used on their account, that they might not again call Him an enemy of God, therefore, after asserting that, “No man plucketh them out of My hand," He proceedeth to show, that His hand and the Father's is One. Since had not this been so, it would have been natural for Him to say, "The Father which gave them to Me is greater than all, and no man can

"Whom

And

Ver. 37, 38. "If I do not the works of My Father, believe Me not; but if I do, though ye believe not Me, believe the works."

Seest thou how He proveth what I said, that He is in nothing inferior to the Father, but in every way equal to Him? For since it was impossible to see His Essence, from the equality and sameness of the works He, affordeth a proof of unvaryingness as to Power. And what, tell me, shall we believe?

[3.] "That I am in the Father, and the Father in Me."6

pluck them out of My hand." But He said not have received this honor by grace, are not found so, but, "out of My Father's hand." Then fault with for calling themselves gods, how can that thou mayest not suppose that He indeed is He who hath this by nature deserve to be reweak, but that the sheep are in safety through buked?" Yet He spake not so, but proved it the power of the Father, He addeth, "I and at a later time, having first relaxed and yielded the Father are One." As though He had said, somewhat in His discourse, and said, "I did not assert that on account of the Father the Father hath sanctified and sent." no man plucketh them away, as though I were when He had softened their anger, He bringeth too weak to keep the sheep. For I and the forward the plain assertion. For a while, that Father are One." Speaking here with reference His speech might be received, He spoke in to Power, for concerning this was all His dis- a humbler strain, but afterwards He raised it course; and if the power1 be the same, it is higher, saying, clear that the Essence is also. And when the Jews used ten thousand means, plotting and casting men out of their synagogues, He telleth them that all their contrivances are useless and vain; "For the sheep are in My Father's hand"; as the Prophet saith, "Upon My hand I have pictured thy walls." (Isa. xlix. 16.) Then to show that the hand is One, He sometimes saith that it is His own, sometimes the Father's. But when thou hearest the word "hand," do not understand anything material, but the power, the authority. Again, if it was on this account that no one could pluck away the sheep, because the Father gave Him power, it would have been superfluous to say what follows, "I and the Father are One." Since were He inferior to Him, this would have been a very daring saying, for it declares nothing else than an equality of power; of which the Jews were conscious, and took up stones to cast at Him. (Ver. 31.) Yet not even so did He remove this opinion and suspicion; though if their suspicion were erroneous, He ought to have set them right, and to have said, "Wherefore do ye these things? I spake not thus to testify that my power and the Father's are equal"; but now He doth quite the contrary, and confirmeth their suspicion, and clencheth it, and that too when they were exasperated. For He maketh no excuse for what had been said, as though it had been said ill, but rebuketh them for not entertaining a right opinion concerning Him. For when they said, Ver. 33-36.2 "For a good work we stone thee not, but for blasphemy; and because that thou being a man makest thyself God"; hear His answer; "If the Scripture called them gods unto whom the word of God came, how say ye that I blaspheme, because I said, I am the Son of God?"

8

"For I am nothing other than what the Father is, yet still Son; He nothing other than what I am, yet still Father. And if any man know Me, he knoweth the Father, and if he knoweth the Father, he hath learnt also the Son." Now were the power inferior, then also what relateth to the knowledge would be false, for it is not possible to become acquainted with one substance or power by means of another.

Ver. 39-41. "Therefore they sought again to take Him, but He escaped out of their hands, and went away again beyond Jordan, into the place where John at first baptized. And many resorted unto Him, and said, John did no miracle, but all things that John spake of this man were true."

When He hath uttered anything 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 Baptist to their memory, and they had come to remember his testimony. And observe how they form incontrovertible syllogisms. "John indeed did no

66

miracle," "but this man doth," saith some one; hence therefore his superiority is shown. If therefore men'1 believed him who did no miracles, much 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 witness, they added, "Yet if he did no miracle, still he spake all things truly concerning this man"; no longer proving Christ to be trustworthy by means of John, but John to be so by what Christ had done.

Ver. 42.

house as in some school of true wisdom, and collects her 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 within 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 women 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 at "Many therefore believed on Him."3 home, and it is possible for her both to be herThere were many things that attracted them. self truly wise, and receiving her husband when They remembered the words which John had agitated to calm and compose him, to abate the spoken, calling Christ "mightier than himself," excess and fierceness of his thoughts, and so to and "light," and "life," and "truth," and all send him forth again, having put off all the misthe rest. They remembered the Voice which chiefs which he collected from the market-place, came down from heaven, and the Spirit which and carrying with him whatever good he learnt appeared in the shape of a dove, and pointed at home. For nothing, nothing is more powerHim out to all; and with this they recollected ful than a pious and sensible women to bring a the demonstration afforded by the miracles, man into proper order, and to mould his soul looking to which they were for the future estab- as she will. For he will not endure friends, or lished. "For," saith some one, "if it was right teachers, or rulers, as he will his partner advisthat we should believe John, much more ought ing and counseling him, since the advice carries we to believe this man; if him without miracles, even some pleasure with it, because she who much more this man, who besides the testimony gives the counsel is greatly loved. I could tell of John, hath also the proof from miracles." of many hard and disobedient men who have Seest thou how much the abiding in this place, been softened in this way. For she who shares and the being freed from the presence of evil his table, his bed, and his embraces, his words men, profited them? wherefore Jesus continually and secrets, his comings in and goings out, and leadeth and draweth them away from the com- many other things, who is entirely given up and pany of those persons; as also He seemeth to joined to him, as it is likely that a body would have done under the old Covenant, forming and be joined to a head, if she happen to be discreet ordering the Jews in all points, in the desert, at and well attuned, will go beyond and excel all a distance from the Egyptians. others in the management of her husband.

6

And this He now adviseth us also to do, bid- [4] Wherefore I exhort women to make this ding us avoid public places, and tumults, and their employment, and to give fitting counsel. disturbances, and pray peacefully in the chamber. For as they have great power for good, so have For the vessel which is free from confusion, sails they also for evil. A women destroyed Absalom, with a fair wind, and the soul which is separated a woman destroyed Amnon, a woman was like from worldly matters rests in harbor. Wherefore to have destroyed Job, a woman rescued Nabal women ought to have more true wisdom than from the slaughter. Women have preserved men, because they are for the most part riveted whole nations; for Deborah and Judith exto keeping at home. So, for instance, Jacob hibited successes worthy of men; so also do was a plain man, because he dwelt at home, ten thousand other women. Wherefore Paul and was free from the bustle of public life; for saith, "For what knowest thou, O wife, whether not without a cause hath Scripture put this, when thou shalt save thy husband?” (1 Cor. vii. 16.) It saith, "dwelling in a house." (Gen. xxv. 27.) And in those times we see Persis and Mary and "But," saith some woman, even in a house Friscilla taking part in the labors of the Apostles there is great confusion." Yes, when thou wilt (Rom. 16); whom we also needs must imitate, have it so, and bringest about thyself a crowd and not by words only, but also by actions, bring of cares. For the man who spends his time in into order him that dwelleth with us. But how the midst of the market-places and courts of shall we instruct him by our actions? When he justice is overwhelmed, as if by waves, by exter-sees that thou art not evilly disposed, not fond nal troubles; but the women who sits in her of expense or ornament, not demanding extravagant supplies of money, but content with what

1 al. "we."

66

2 al. "the testimony unworthy."

"on Him there," N. T. 4 al. after the proof of his testimony and," &c. 5 απλαστος.

thou hast, then will he endure thee counseling kind of advantage is there? The one being him. But if thou art wise in word, and in actions grieved allows not the marvelous beauty of the doest the contrary, he will condemn thee for very other to be seen. For ye know, ye know that foolish talking. But when together with words though a man see the most beautiful of all women, thou affordest him also instruction by thy works, he cannot feel pleasure at the sight while his then will he admit thee and obey thee the more soul is sorrowful, because in order to feel pleasreadily; as when thou desirest not gold, nor ure a man must first rejoice and be glad. And pearls, nor costly clothing, but instead of these, when all his gold is heaped together to adorn a modesty, sobriety, kindness; when thou exhibit- woman's body, while there is distress in his dwellest these virtues on thy part and requirest them ing, her partner can have no pleasure. So that on his. For if thou must needs do somewhat if we desire to be agreeable to our husbands, let to please thy husband, thou shouldest adorn thy us give them pleasure; and we shall give them soul, not adorn and so spoil thy person. The pleasure, if we remove our ornaments and finergold which thou puttest about thee will not make ies. For all these things at the actual time of thee so lovely and desirable to him, as modesty marriage appear to afford some delight, but this and kindness towards himself, and a readiness afterwards fades by time. Since if when the to die for thy partner; these things most subdue heaven is so beautiful, and the sun, to which thou men. Indeed, that splendor of apparel even canst not name any body that is equal, so bright, displeases him, as straitening his means, and we admire them less from habitually seeing them, causing him much expense and care; but those how shall we admire a body tricked out with things which I have named will rivet a husband gewgaws? These things I say, desiring that to a wife; for kindness and friendship and love you should be adorned with that wholesome cause no cares, give rise to no expense, but adornment which Paul enjoined; “Not with quite the contrary. That outward adornment gold, or pearls, or costly array; but (which becomes palling by use, but that of the soul becometh women professing godliness) with blooms day by day, and kindles a stronger flame. good works." (1 Tim. ii. 9, 10.) But dost thou So that if thou wouldest please thy husband, wish to please strangers, and to be praised by adorn thy soul with modesty, piety, and manage- them? Then assuredly this is not the desire of ment of the house. These things both subdue a modest woman. However, if thou wishest it, him more, and never cease. Age destroys not by doing as I have said, thou wilt have strangers this adornment, sickness wastes it not. The also to love thee much, and to praise thy modesty. adornment of the body length of time is wont For the woman who adorns her person no virto undo, sickness and many other things to waste, tuous and sober person will praise, but the intembut what relates to the soul is above all this. perate and lascivious; nay, rather neither will That adornment causes envy, and kindles jeal- these praise her, but will even speak vilely of ousy, but this is pure from disease, and free from her, having their eyes inflamed by the wantonali vainglory. Thus will matters at home be ness displayed about her; but the other all will easier, and your income without trouble, when approve, both the one sort and the other, because the gold is not laid on about your body or they receive no harm from her, but even instrucencircling your arms, but passes on1 to necessary tion in heavenly wisdom. And great shall be uses, such as the feeding of servants, the neces- her praise from men, and great her reward with sary care of children, and other useful purposes. God. After such adornment then let us strive, But if this be not the case, if the (wife's) face be that we may live here without fear, and may covered with ornaments, while the (husband's) obtain the blessings which are to come; which heart is pressed by anxiety, what profit, what may we all obtain through the grace and lovingkindness of our Lord Jesus Christ, to whom be Amen. glory for ever and ever.

1 al. "

goes

forward."

HOMILY LXII.

JOHN xi. 1, 2.

"Now a certain man was sick, named Lazarus, of Beth-relate this history to us? Or rather, what doth any, of the town of Mary and her sister Martha. It was that Mary which anointed the Lord with ointment." 1

he desire to show us by saying,

Ver. 5.3 "Jesus loved Martha, and her sister, and Lazarus."

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."

Christ?

Ver. 4. "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby."

Observe how He again asserteth that His glory and the Father's is One; for after saying "of God," He hath added, "that the Son of God might be glorified."

[1.] MANY men, when they see any of those who are pleasing to God suffering anything terrible, as, for instance, having fallen into sickness, or poverty, and any other the like, are offended, not knowing that to those especially dear to God it belongeth to endure these things; since They desired to draw on Christ to pity, for Lazarus also was one of the friends of Christ, they still gave heed to Him as to a man. This and was sick. This at least they who sent said, is plain from what they say, "If thou hadst been "Behold, he whom Thou lovest is sick." But here, he had not died," and from their saying, let us consider the passage from the beginning. not, "Behold, Lazarus is sick,” but “Behold, he "A certain man," It saith, "was sick, Lazarus whom thou lovest is sick." What then said of Bethany." Not without a cause nor by chance hath the writer mentioned whence Lazarus was, but for a reason which he will afterwards 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, "It was that Mary which anointed the Lord with ointment." Here some doubting" say, "How did the Lord endure that a woman should do this?" In the first place then it is necessary to understand, that this is not the harlot mentioned in Matthew (Matt. xxvi. 7), or the one in Luke (Luke vii. 37), but a different person; they were harlots full of many vices, but she was both grave and earnest; for she showed her earnestness about the entertainment of Christ. The Evangelist also means to show, that the sisters too loved Him, yet He allowed Lazarus to die. But why did they not, like the centurion and the nobleman, leave their sick brother, 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 showed. It is then clear, that this Mary was not the harlot. "But wherefore," saith some one, "did Christ admit that harlɔt?" That He might put away her iniquity; that He might show 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

1 [" and wiped His feet with her hair, whose brother Lazarus was sick."] N. T. 2 al. " make a question."

"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 Him, and did not think that He had spoken falsely.

6

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.

Ver. 6. "And having said this, He tarried two days.'

117

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 lethargy, a fainting, a fit, but not death. On this account He tarried so long, that corruption began, and they said, "He now stinketh."

Ver. 7. "Then saith He to his disciples, Let us go into Judea."

3 Transposed.

119

4 "Therefore his sisters sent unto Him, saying," &c., N. T. 5 "our brother," N. T. 6 al. " to the Lord." 7 v. 6. "When He had heard therefore that he was sick, He abode two days still in the same place where He was." N. T. 8 καταγωγή. ["again"] N. T.