Essence been in every instance their subject. And that you may not imagine that the words, "All things were made by Him," are in this case used concerning His miracles, (for the other Evangelists have discoursed concerning these ;) he farther goes on to say, "He was in the world, and the world was made by Him"; (but not the Spirit, for This is not of the number of created things, but of those above all creation.)

to any. And if the expression "by Him" is here used, it is put for no other reason but to prevent any one from supposing the Son to be Unbegotten. For that in respect of the title of Creator He is nothing inferior to the Father; hear from Himself, where He saith, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." (c. v. 21.) If now in the Old Testament it is said of the Son, "Thou, Lord, in the beginning Let us now attend to what follows. John hast laid the foundation of the earth," His title having spoken of the work of creation, that "All of Creator is plain. But if you say that the things were made by Him, and without Him was Prophet spoke this of the Father, and that Paul not anything made that was made," goes on to attributed to the Son what was said of the speak concerning His Providence, where he Father, even so the conclusion is the same. For saith, "In Him was Life." That no one may Paul would not have decided that the same doubt how so many and so great things were expression suited the Son, unless he had been "made by Him," he adds, that "In Him was very confident that between Father and Son Life." For as with the fountain which is the there was an equality of honor; since it would mother of the great deeps, however much you have been an act of extremest rashness to refer take away you nothing lessen the fountain; so what suited an incomparable Nature to a nature with the energy of the Only-Begotten, however inferior to, and falling short of it. But the Son much you believe has been produced and made is not inferior to, nor falls short of, the Essence by it, it has become no whit the less. Or, to of the Father; and therefore Paul has not only use a more familiar example, I will instance that dared to use these expressions concerning Him, of light, which the Apostle himself added imbut also others like them. For the expression mediately, saying, "And the Life was the Light." "from Whom," which you decide to belong As then light, however many myriads it may enproperly to the Father alone, he uses also con- lighten, suffers no diminution of its own brightcerning the Son, when he says, "from which all ness; so also God, before commencing His work the body by joints and bands having nourish- and after completing it, remains alike indefectiment ministered, and knit together, increaseth ble, nothing diminished, nor wearied by the with the increase of God." (Col. ii. 19.) greatness of the creation. Nay, if need were [3] And he is not content with this only, he that ten thousand, or even an infinite number of stops your mouths in another way also, by applying such worlds be created, He remains the same, to the Father the expression "by whom," which sufficient for them all not merely to produce, but you say is a mark of inferiority. For he says, also to control them after their creation. For "God is faithful, by whom ye were called unto the word "Life" here refers not merely to the the fellowship of His Son" (1 Cor. i. 9): and act of creation, but also to the providence (enagain, "By His will” (1 Cor. i. 1, &c.) ; and in gaged) about the permanence of the things creanother place," For of Him, and through Him, ated; it also lays down beforehand the doctrine and to Him, are all things." (Rom. xi. 26.) of the resurrection, and is the beginning of Neither is the expression "from whom," as- these marvelous good tidings. Since when signed to the Son only, but also to the Spirit;"life" has come to be with us, the power of for the angel said to Joseph, "Fear not to take death is dissolved; and when "light" has shone unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost." (Matt. i. 20.) As also the Prophet does not deem it improper to apply to the Father the expression "in whom,' ," which belongs to the Spirit, when he says, "In3 God we shall do valiantly." (Ps. Ix. 12.) And Paul, "Making request, if by any means now at length I might have a prosperous journey, in the will of God, to come unto you." (Rom. i. 10.) And again he uses it of Christ, saying, "In Christ Jesus." (Rom. vi. 11, 23, &c.) In short, we may often and continually find these expressions interchanged; now this would not have taken place, had not the same

66

1 ék.
2 év w.
3 iv.
i.e. applied alike to the different Persons in the Holy Trinity.

upon us, there is no longer darkness, but life ever abides within us, and death cannot overcome it. So that what is asserted of the Father might be asserted absolutely of Him (Christ) also, that "In Him we live and move and have our being." (Col. i. 16, 17.) As Paul has shown when he says, "By Him were all things created," and "by Him all things consist"; for which reason He has been called also "Root" and "Foundation."

But when you hear that "In Him was Life," do not imagine Him a compound Being, since

5 άρχεται.

Or, "Gospels," Acts xvii. 28.

Isa. xi. 10, as quoted Rom. xv. 12; Rev. xxii. 16. 81 Cor. iii. II.

error, since it is bright everywhere, and shines by its proper strength, therefore he says,

"And the darkness comprehended it not." For it cannot be overcome, and will not dwell in souls which wish not to be enlightened. [4.] But let it not trouble thee that It took not all, for not by necessity and force, but by

farther on he says of the Father also, "As the Father hath Life in Himself, so hath He given to the Son also to have Life" (John v. 26); now as you would not on account of this expression say that the Father is compounded, so neither can you say so of the Son. Thus in another place he says, that "God is Light" (1 John i. 5), and elsewhere (it is said), that He "dwell-will and consent 5 does God bring us to Himself. eth in light unapproachable" (1 Tim. vi. 16); Therefore do not thou shut thy doors against yet these expressions are used not that we may this light, and thou shalt enjoy great happiness. suppose a compounded nature,' but that by little But this light cometh by faith, and when it is and little we may be led up to the highest doc- come, it lighteth abundantly him that hath retrines. For since one of the multitude could ceived it; and if thou displayest a pure life not easily have understood how His life was Life (meet) for it, remains indwelling within continImpersonate, he first used that humbler expres-ually. "For," He saith, "He that loveth Me, sion, and afterwards leads them (thus) trained will keep My commandments; and I and My to the higher doctrine. For He who had said Father will come unto him, and make Our abode that "He hath given Him (the Son) to have with him." (John xiv. 23; slightly varied.) As life" (c. v. 26); the Same saith in another then one cannot rightly enjoy the sunlight, place, "I am the Life" (c. xiv. 6); and in an- unless he opens his eyes; so neither can one other, "I am the Light." (c. viii. 12.) And largely share this splendor, unless he have exwhat, tell me, is the nature of this "light"? panded the eye of the soul, and rendered it in This kind (of light) is the object not of the every way keen of sight. senses, but of the intellect, enlightening the soul herself. And since Christ should hereafter say, that "None can come unto Me except the Father draw him" (c. vi. 44); the Apostle has in this place anticipated an objection, and declared that it is He (the Son) who "giveth light" (ver. 9); that although you hear a saying like this concerning the Father, you may not say that it belongs to the Father only, but also to the Son. For, "All things," He saith, "which the Father hath are Mine." (c. xvi. 15.)

First then, the Evangelist hath instructed us respecting the creation, after that he tells us of the goods relating to the soul which He supplied to us by His coming; and these he has darkly described in one sentence, when he says, "And the Life was the Light of men." (Ver. 4.) He does not say, 66 was the light of the Jews," but universally of men": nor did the Jews only, but the Greeks also, come to this knowledge, and this light was a common proffer made to all. "Why did he not add 'Angels,' but said, 'of men'?" Because at present his discourse is of the nature of men, and to them he came bearing glad tidings of good things.

66

But how is this effected? Then when we have cleansed the soul from all the passions. For sin is darkness, and a deep darkness; as is clear, because men do it unconsciously and secretly. For, "every one that doeth evil hateth the light, neither cometh to the light." (c. iii. 20.) And, "It is a shame even to speak of those things which are done of them in secret." (Eph. v. 12.) For, as in darkness a man knows neither friend nor foe, but cannot perceive any of the properties of objects; so too is it in sin. For he who desires to get more gain, makes no difference between friend and enemy; and the envious regards with hostile eyes the man with whom he is very intimate; and the plotter is at mortal quarrel with all alike. In short, as to distinguishing the nature of objects, he who commits sin is no better than men who are drunk or mad. And as in the night, wood, lead, iron, silver, gold, precious stones, seem to us all alike on account of the absence of the light which shows their distinctions; so he who leads an impure life knows neither the excellence of temperance nor the beauty of philosophy. For in darkness, as I said before, even precious stones if they be displayed do not show their luster, not by reason of their own nature, but because of the want of discernment in the beholders. Nor is this the only evil which happens to us who are in sin, but this also, that we live in constant fear: and as men walking in a moonless night tremble, though none be by to frighten them; so those who work iniquity cannot have confidence, though there be none to accuse them; but they are afraid of everything,

5 βουλήσει καὶ γνώμῃ.
6 τρυφής,
"spiritual enjoyment."

and are suspicious, being pricked by their conscience all to them is full of fear and distress,' they look about them at everything, are terrified at everything. Let us then flee a life so painful, especially since after this painfulness shall follow death; a deathless death, for of the punishment in that place there will be no end; and in this life they (who sin) are no better than madmen, in that they are dreaming of things that have no existence. They think they are rich when they are not rich, that they enjoy when they are not enjoying, nor do they properly perceive the cheat until they are freed from the madness and have shaken off the sleep. Wherefore Paul exhorts all to be sober, and to watch; and Christ also commands the same. For he who is sober and awake, although he be captured by sin, quickly beats it off; while he who sleeps and is beside himself, perceives not how he is held prisoner of it.

person in this state, we set him right; and yet though we and all our neighbors are walking on our heads, we do not even perceive it. For what, say, can be more shameful than a man who goes in to a harlot? what more contemptible than an insolent, a foul-tongued or an envious man? Whence then is it that these things do not seem so disgraceful as to walk naked? Merely from habit. To go naked no one has ever willingly endured; but all men are continually venturing on the others without any fear. Yet if one came into an assembly of angels, among whom nothing of the sort has ever taken place, there he would clearly see the great ridicule (of such conduct). And why do I say an assembly of angels? Even in the very palaces among us, should one introduce a harlot and enjoy her, or be oppressed by excess of wine, or commit any other like indecency, he would suffer extreme punishment. But if it be intolerable Let us then not sleep. This is not the season that men should dare such things in palaces, of night, but of day. Let us therefore "walk much more when the King is everywhere honestly as in the day" (Rom. xiii. 13); and present, and observes what is done, shall we if nothing is more indecent than sin. In point of we dare them undergo severest chastisement. indecency it is not so bad to go about naked as Wherefore let us, I exhort you, show forth in in sin and wrong doing. That is not so great our life much gentleness, much purity, for we matter of blame, since it might even be caused have a King who beholds all our actions continby poverty; but nothing has more shame and ually. In order then that this light may ever less honor than the sinner. Let us think of richly enlighten us, let us gladly accept these those who come to the justice-hall on some bright beams, for so shall we enjoy both the account of extortion, or overreaching; how good things present and those to come, through base and ridiculous they appear to all by their the grace and lovingkindness of our Lord Jesus utter shamelessness, their lies, and audacity. Christ, by whom, and with whom, to the But we are such pitiable and wretched beings, Father, and the Holy Spirit, be glory for ever that we cannot bear ourselves to put on a gar- and ever. Amen. ment awkwardly or awry; nay, if we see another

2

3

7

HOMILY VI.

JOHN i. 6.

“There was a man sent from God, whose name was for all that he utters is not his own, but is of

John."

5

Him who sent him. Wherefore he is called 8 messenger" (Mal. iii. 1), for the excellence of a messenger is, that he say nothing of his own. But the expression "was," in this place is not significative of his coming into existence, but refers to his office of messenger; for "there was' a man sent from God," is used instead of " a man was sent' from God."

[1.] HAVING in the introduction spoken to us things of urgent importance concerning God the Word, (the Evangelist) proceeding on his road, and in order, afterwards comes to the herald of the Word, his ramesake John. And now that thou hearest that he was "sent from God," do not for the future imagine that any of the words spoken by him are mere man's words;" being in the form of God" (Phil. ii. 6) is not

How then do some say, that the expression,

used of His invariable likeness' to the Father, He clothed Himself with flesh, that he might because no article is added? For observe, that not, by encountering men with the unveiled Godthe article is nowhere added here. Are these head, destroy them all; so He sent forth a man words then not spoken of the Father? What for His herald, that those who heard might at then shall we say to the prophet who says, that, the hearing of a kindred voice approach more "Behold, I send My messenger before Thy face, | readily. For (to prove) that He had no need who shall prepare Thy way" (Mal. iii. 1, as found in Mark i. 2)? for the expressions "My" and "Thy" declare two Persons.

Ver. 7. "The same came for a witness, to bear witness of that Light."

of that (herald's) testimony, it would have sufficed that He should only have shown Himself who He was in His unveiled Essence, and have confounded them all. But this He did not for the reason I have before mentioned. He would What is this, perhaps one may say, the servant have annihilated" all, since none could have enbear witness to his Master? When then you see dured the encounter of that unapproachable Him not only witnessed to by His servant, but light.12 Wherefore, as I said, He put on flesh, even coming to him, and with Jews baptized by and entrusted the witness (of Himself) to one of him, will you not be still more astonished and our fellow-servants, since He arranged 13 all for perplexed? Yet you ought not to be troubled the salvation of men,. looking not only to His nor confused, but amazed at such unspeakable own honor, but also to what might be readily goodness. Though if any still continue bewil- received by, and be profitable to, His hearers. dered and confused, He will say to such an one Which He glanced at when He said, "These what He said to John, "Suffer it to be so now, things I say" for your sake, "that ye might be for thus it becometh us to fulfill all righteous- saved." (c. v. 34.) And the Evangelist using ness" (Matt. iii. 15); and, if any be still further the same language as his Master, after saying, troubled, again He will say to him too what he" to bear witness of that Light," adds,

said to the Jews, "But I receive not testimony "That all men through Him might believe." from man.' (c. v. 34.) If now he needs not All but saying, Think not that the reason why this witness, why was John sent from God? Not John the Baptist came to bear witness, was that as though He required his testimony - this were he might add aught to the trustworthiness of his extremest blasphemy. Why then? John him- Master. John him- Master. No; (He came,) that by his means self informs us, when he says, beings of his own class1 might believe. For it is clear from what follows, that he used this expression in his anxiety to remove this suspicion beforehand, since he adds,

"That all men through him might believe." And Christ also, after having said that "I receive not testimony from man (c. v. 34), in order that He may not seem to the foolish to clash with Himself, by declaring at one time, "There is another that beareth witness of Me, and I know that his witness is true" (c. v. 32), (for He pointed to John ;) and at another, "I receive not testimony from man" (c. v. 34); He immediately adds the solution of the doubt, "But these things I say " for your own sake, "that ye might be saved." As though He had said, that “I am God, and the really-Begotten Son of God, and am of that Simple and Blessed Essence, I need none to witness to Me; and even though none would do so, yet am not I by this anything diminished in My Essence; but because I care for the salvation of the many, I have descended to such humility as to commit the witness of Me to a man." For by reason of the groveling nature and infirmity of the Jews, the faith in Him would in this way be more easily received, and more palatable.10 As then

8

4 [καὶ πρὸς αὐτὸν], perhaps "and with reference to him (the Baptist), Sav. al. κai πрòs σé.

Ver. 8. "He was not that Light.”

Now if he did not introduce this as setting himself against this suspicion, then the expression is absolutely superfluous, and tautology rather than elucidation of his teaching. For why, after having said that he "was sent to bear witness of that Light," does he again say, “He was not that Light"? (He says it,) not loosely or without reason; but, because, for the most part, among ourselves, the person witnessing is held to be greater, and generally more trustworthy than the person witnessed of; therefore, that none might suspect this in the case of John, at once from the very beginning he removes this evil suspicion, and having torn it up by the roots, shows who this is that bears witness, and who is He who is witnessed of, and what an interval there is between the witnessed of, and the bearer of witness. And after having done this, and shown His incomparable superiority, he afterwards proceeds fearlessly to the narrative which remains; and after carefully removing whatever strange (ideas) might secretly harbor 15 in the

HOMILY VII.
JOHN i. 9.

“That was the true Light, which lighteth every man that existence which is before all beginning, which