deem him impertinent or wearisome. He de- taketh away the sin of the world," and straightsired to have been heard by once speaking, but way they ran to Him. For, said they, "if it is because not many gave heed to what was spoken possible to wash away the charges that lie from the first, by reason of deep sleep, he again against us, why do we delay? here is One who rouses them by this second call. Now observe; will deliver us without labor of ours. Is it not he had said, "He that cometh after me, is pre-extreme folly to put off accepting the Gift?" ferred before me": and that "I am not worthy Let those hear who are Catechumens, and are to unloose the latchet of His shoe"; and that putting off their salvation to their latest breath. "He baptizeth with the Holy Ghost, and with "Again," saith the Evangelist, "John stood, fire"; and that he "saw the Spirit descending and saith, Behold, the Lamb of God." Christ like a dove, and it abode upon Him," and he utters no word, His messenger saith all. So it "bare record that this is the Son of God." No is with a bridegroom. He saith not for a while one gave heed, nor asked, nor said, "Why say- anything to the bride, but is there in silence, est thou these things? in whose behalf? for what while some show him to the bride, and others reason?" Again he had said, "Behold the Lamb give her into his hands; she merely appears, and of God, which taketh away the sin of the world"; he departs not having taken her himself, but yet not even so did he touch their insensibility. Therefore, after this he is compelled to repeat the same words again, as if softening by tillage1 some hard and stubborn soil, and by his word as by a plow, disturbing the mind which had hardened into clods, so as to put in the seed deep. For this reason he does not make his discourse a long one either; because he desired one thing only, to bring them over and join them to Christ. He knew that as soon as they had received this saying, and had been persuaded, they would not afterwards need one to bear wit-committed them to Him.

when he has received her from another who gives her to him. And when he has received her thus given, he so disposes her, that she no more remembers those who betrothed her. So it was with Christ. He came to join to Himself the Church; He said nothing, but merely came. It was His friend, John, who put into His the bride's right hand, when by his discourses he gave into His hand the souls of men. He having received them, afterwards so disposed them, that they departed no more to John who had

but something besides. As at a marriage the maiden goes not to the bridegroom, but he hastens to her, though he be a king's son, and though he be about to espouse some poor and abject person, or even a servant, so it was here. Man's nature did not go up, but contemptible and poor as it was, He came to it, and when the marriage had taken place, He suffered it no longer to tarry here, but having taken it to Himself, transported it to the house of His Father.

ness unto Him. As also it came to pass. For, [2.] And here we may remark, not this only, if the Samaritans could say to the woman after hearing Him, "Now we believe, not because of thy saying, for we know that this is indeed the Christ, the Saviour of the world," the disciples would be much more quickly subdued, as was the case. For when they had come and heard Him but one evening, they returned no more to John, but were so nailed to Him, that they took upon them the ministry of John, and themselves proclaimed Him. For, saith the Evangelist, "He findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ." And observe, I pray you, this, how, when he said, "He that cometh after me is preferred before me"; and that, "I am not worthy to unloose the lachet of His shoe"; he caught no one, but when he spoke of the Dispensation, and lowered his discourse to a humbler tone, then the disciples followed Him.

And we may remark this, not only in the instance of the disciples, but that the many are not so much attracted when some great and sublime thing is said concerning God, as when some act of graciousness and lovingkindness, something pertaining to the salvation of the hearers, is spoken of. They heard that "He

"Why then doth not John take his disciples. apart, and converse with them on these matters, and so deliver them over to Christ, instead of saying publicly to them in common with all the people, Behold the Lamb of God'?" That it may not seem to be a matter of arrangement; for had they gone away from him to Christ after having been privately admonished by him, and as though to do him a favor, they would perhaps soon have started away again; but now, having taken upon them the following Him, from teaching which had been general, they afterwards remained His firm disciples, as not having followed Him in order to gratify the teacher, but as looking purely to their own advantage.

The Prophets and Apostles then all preached Him absent; the Prophets before His coming according to the flesh, the Apostles after He was taken up; John alone proclaimed Him present.

Wherefore he calls himself the "friend of the Bridegroom" (c. iii. 29), since he alone was present at the marriage, he it was that did and accomplished all, he made a beginning of the work. And "looking upon Jesus walking, he saith, Behold the Lamb of God." Not by voice alone, but with his eyes also he bore witness to, and expressed his admiration of, Christ, rejoicing and glorying. Nor does he for awhile address any word of exhortation to his followers, but only shows wonder and astonishment at Him who was present, and declares to all the Gift which He came to give, and the manner of purification. For "the Lamb" declares both these things. And he said not, "Who shall take," or "Who hath taken"; but, "Who taketh away the sins of the world"; because this He ever doth. He took them not then only when He suffered, but from that time even to the present doth He take them away, not being repeatedly crucified, (for He offered One Sacrifice for sins,) but by that One continually purging them. As then THE WORD shows us His pre-eminence, and THE SON His superiority in comparison with others, so "The Lamb, The Christ, that Prophet, the True Light, the Good Shepherd," and whatever other names are applied to Him with the addition of the article, mark a great difference. For there were many "Lambs," and " Prophets," and "Christs," and "sons," but from all these John separates Him by a wide interval. And this he secured not by the article only, but by the addition of "Only-Begotten"; for He had nothing in common with the creation.

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planted seed has got a firm hold." "Why then did he not go about all the parts of Judæa preaching Christ, rather than stand by the river waiting for Him to come, that he might point Him out when He came?" Because he wished that this should be effected by His works; his own object being in the mean time only to make Him known, and to persuade some to hear of eternal life. But to Him he leaves the greater testimony, that of works, as also He saith, "I receive not testimony of men. The works which My Father hath given Me, the same bear witness of Me." (c. v. 34, 36.) Observe how much more effectual this was; for when he had thrown in a little spark, at once the blaze rose on high. For they who before had not even given heed to his words, afterwards say, "All things which John spake were true." (c. x. 41.)

[3.] Besides, if he had gone about saying these things, what was being done would have seemed to be done from some human motive, and the preaching to be full of suspicion."

"And the two disciples heard him, and followed Jesus."

Yet John had other disciples, but they not only did not "follow Jesus," but were even jealously disposed towards him. "Rabbi," says one, "He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto him." (c. iii. 26.) And again' they appear bringing a charge against him; "Why do we fast, but thy disciples fast not?" (Matt. ix. 14.) But those who were better than the rest had no such feeling, If it seems to any unseasonable that these but heard, and at once followed; followed, not things should be spoken at "the tenth hour" as despising their teacher, but as being most (that was the time of day, for he says, "It was fully persuaded by him, and producing the about the tenth hour" - (v. 39), such an one strongest proof that they acted thus from a right seems to me to be much mistaken. In the case judgment of his reasonings. For they did not indeed of the many, and those who serve the do so by his advice, that might have appeared flesh, the season after feasting is not very suit- suspicious; but when he merely foretold what able for any matters of pressing moment, be- was to come to pass, that "He should baptize cause their hearts are burdened with meats: with the Holy Ghost, [and with fire,]" they folbut here was a man who did not even partake lowed. They did not then desert their teacher, of common food, and who at evening was as but rather desired to learn what Christ brought sober as we are at morning, (or rather much with Him more than John. And observe zeal more so; for often the remains of our evening combined with modesty. They did not at once food that are left within us, fill our souls with approach and question Jesus on necessary and imaginations, but he loaded his vessel with none most important matters, nor were they desirous of these things ;) he with good reason spake late to converse with Him publicly, while all were in the evening of these matters. Besides, he present, at once and in an off-hand manner, but was tarrying in the wilderness by Jordan, where privately; for they knew that the words of their all came to his baptism with great fear, and car-teacher proceeded not from humility, but from ing little at that time for the things of this life; as truth. also they continued with Christ three days, and had nothing to eat. (Matt. xv. 32.) For this is the part of a zealous herald and a careful husbandman, not to desist before he see that the

1 al. "even any."

2 aeì.

4

3 τὸ ἐξαίρετον.
4 or,
"stomachs."

Ver. 40.

followed
brother."

"One of the two who heard, and Him, was Andrew, Simon Peter's

5 al. " is retained."

* Morel, reads: καὶ ὑποψίας ἦν μετὰ τὸ κήρυγμα λοιπόν.
7 al. "these same."

Wherefore then has he not made known the Because, as I before said, they wished in quiet name of the other also? Some say, because it to say somewhat to Him, and to hear somewhat was the writer himself that followed; others, not from Him, and to learn. Therefore they did so, but that he was not one of the distinguished not defer the matter, nor say, "We will come disciples; it behooved not therefore to say more to-morrow by all means, and hear thee speak in than was necessary. For what would it have public"; but showed the great eagerness they advantaged us to learn his name, when the writer had to hear Him, by not being turned back does not mention the names even of the seventy- even by the hour, for the sun was already near two? St. Paul also did the same.1 "We have its setting, ("it was," saith John, "about the sent," says he, "with him the brother," (who has tenth hour.") And therefore Christ does not often in many things been forward,) "whose tell them the marks of His abode, nor its situapraise is in the Gospel." (2 Cor. viii. 18.) More- tion, but rather induces them to follow Him by over, he mentions Andrew for another reason. showing them that He had accepted them. What is this? It is, that when you are informed this reason He did not say anything of this kind that Simon having in company with him heard, to them, "It is an unseasonable time now for "Follow Me, and I will make you fishers of you to enter into the house, to-morrow you shall (Matt. iv. 19), was not perplexed at so hear if you have any wish, return home now"; strange a promise, you may learn that his brother but converses with them as with friends, and had already laid down within him the beginnings those who had long been with Him. of the faith.

men

For

pression "hath not where to lay His head," signifies that He had no dwelling place of His own, not that He did not abide in a house. And this too is the meaning of the comparison.5 The Evangelist has mentioned that "they abode with Him that day," but has not added wherefore, because the reason was plain; for from no other motive did they follow Christ, and He draw them to Him, but only that they might have instruction; and this they enjoyed so abundantly and eagerly even in a single night, that they both proceeded straightway to the capture of others.

How then saith He in another place, "But Ver. 38. "Then Jesus turned, and saw them the Son of Man hath not where to lay His head following, and saith unto them, What seek ye?" (Luke ix. 58), while here He saith," Come and Hence we are taught, that God does not pre-see" (v. 39) where I abide? Because the exvent our wills by His gifts, but that when we begin, when we provide the being willing, then He gives us many opportunities of salvation. "What seek ye?" How is this? He who knoweth the hearts of men, who dwelleth 2 in our thoughts, doth He ask? He doth; not that He may be informed; how could that be? but that by the question He may make them more familiar, and impart to them greater boldness, and show them that they are worthy to hear Him; for it was probable that they would blush and be afraid, as being unknown to him, and as having heard such accounts of Him from the testimony of their teacher. Therefore to remove all this, their shame and their fear, he questions them, and would not let them come all the way to the house in silence. Yet the event would have been the same had He not questioned them; they would have remained by following Him, and walking in His steps would have reached His dwelling. Why then did He ask? To effect that which I said, to calm their minds, yet disturbed with shame and anxiety, and to give them confidence.

3

6

7

[4] Let us then also learn hence to consider all things secondary to the hearing the word of God, and to deem no season unseasonable, and, though a man may even have to go into another person's house, and being a person unknown to make himself known to great men, though it be late in the day, or at any time whatever, never to neglect this traffic. Let food and baths and dinners and the other things of this life have their appointed time; but let the teaching of heavenly philosophy have no sepaNor was it by their following only that they rate time, let every season belong to it. showed their earnest desire, but by their ques- Paul saith, "In season, out of season, reprove, tion also for when they had not as yet learned rebuke, exhort" (2 Tim. iv. 2); and the Prophet or even heard anything from Him, they call too saith, "In His law will he meditate day and . Him, "Master"; thrusting themselves as it night" (Ps. i. 3); and Moses commanded the were among His disciples, and declaring what Jews to do this always. For the things of this was the cause of their following, that they might life, baths, I mean, and dinners, even if they are hear somewhat profitable. Observe their wisdom necessary, yet being continually repeated, renalso. They did not say, "Teach us of Thy doc-der the body feeble;" but the teaching of the soul trines, or some other thing that we need to know"; but what? "Where dwellest Thou?"

1 Morel, and MS. in Bodl. " this also may be seen with Paul."
2 ἐμβατεύων.
3 λογισμόν.

4 al. "for the present."
al."the door."

For

5 i.e. with the foxes and birds. 7 πάρεργα.

8 Morel, and MS. in Bodl. "and David also glances at this, · ἐξίτηλον.

saying."

2

the more it is prolonged, the stronger it renders their nature into mad excesses by these narratives, the soul which receives it. But now we portion and by means of this discourse introducing every out all our time for trifles and unprofitable silly kind of wickedness into their own imagination. talking, and we sit together idly during the For as soon as the tongue has uttered the name morning and afternoon, midday and evening of the dancer, immediately the soul has figured besides, and we have appointed places for this; to itself his looks, his hair, his delicate clothing, but hearing the divine doctrines twice or thrice and himself more effeminate than all. Another in the week we become sick, and thoroughly again fans the flame in another way, by introducsated. What is the reason? We are in a bad ing some harlot into the conversation, with her state of soul; its faculty of desiring and reaching words, and attitudes, and glances, her languishafter these things we have relaxed altogether. ing looks and twisted locks, the smoothness of And therefore it is not strong enough to have an her cheeks, and her painted eyelids.3 Were appetite for spiritual food. And this among you not somewhat affected when I gave this deothers is a great proof of weakness, not to hunger scription? Yet be not ashamed, nor blush, for nor thirst, but to be disinclined to both. Now the very necessity of nature requires this, and so if this, when it takes place in our bodies, is a disposes the soul according as the tendency of sure sign of grievous disease, and productive of what is said may be. But if, when it is I that weakness, much more is it so in the soul. speak, you, standing in the church, and at a dis"How then," says one, "shall we be able to tance from these things, were somewhat affected renew it, thus fallen and relaxed, to strength? at the hearing, consider how it is likely that they what doing, what saying?" By applying our- are disposed, who sit in the theater itself, who selves to the divine words of the prophets, of are totally free from dread, who are absent from the Apostles, of the Gospels, and all the others; this venerable and awful assembly, who both see then we shall know that it is far better to feed and hear those things with much shamelessness. on these than on impure food, for so we must " And why then," perhaps one of those who heed term our unseasonable idle talking and assem- not may say, "if the necessity of nature so disblies. For which is best, tell me, to converse poses the soul, do you let go that, and blame on things relating to the market, or things in us?" Because, to be softened when one hears the law courts, or in the camp, or on things in these things, is nature's work; but to hear them heaven, and on what shall be after our depart- is not a fault of nature, but of deliberate choice. ure hence? Which is best, to talk about our For so he who meddles with fire must needs be neighbor and our neighbor's affairs, to busy our- injured, so wills the weakness of our nature; yet selves in what belongs to other people, or to en- nature does not therefore draw us to the fire and quire into the things of angels, and into matters to the injury thence arising; this can be only which concern ourselves? For a neighbor's af- from deliberate perversity. I beseech you, therefairs are not thine at all; but heavenly things fore, to remove and correct this fault, that you are thine. "But," says some one, "a man may may not of your own accord cast yourself down by once speaking finish these subjects alto- the precipice, nor thrust yourselves into the pits gether." Why do you not think this in matters of wickedness, nor run of yourselves to the blaze, on which you converse uselessly and idly, why lest we place ourselves in jeopardy of the fire prethough ye waste your lives on this have ye never pared for the devil. May it come to pass, that exhausted the subject? And I have not yet we all being delivered both from this fire and named what is far more vile than this. These from that, may go to the very bosom of Abraham, are the things about which the better sort con- through the grace and lovingkindness of our verse one with the other; but the more indif- Lord Jesus Christ, by whom and with whom, to ferent and careless carry about in their talk the Father and Holy Ghost, be glory for ever players and dancers and charioteers, defiling and ever. Amen. men's ears, corrupting their souls, and driving

3 ὑπογραφὰς.

4 μαλάττεσθαι.

HOMILY XIX.

JOHN i. 41, 42.

"He first findeth his own brother Simon, and saith unto | It was proved by us the other day; but we him, We have found the Messias, which is, being may learn it from what has been read tointerpreted, the Christ. And he brought him to day as well. Observe what Andrew says to his Jesus." brother; "We have found the Messias, which [1.] WHEN God in the beginning made man, is, being interpreted, the Christ." You see He did not suffer him to be alone, but gave him how, as far as he had learned in a short time, woman for a helpmate, and made them to dwell he showed the wisdom of the teacher who pertogether, knowing that great advantage would suaded them, and their own zeal, who cared result from this companionship. What though for these things long ago, and from the beginthe woman did not rightly employ this benefit? ning. For this word, we have found," is the still if any one make himself fully acquainted expression of a soul which travails 10 for His with the nature of the matter, he will see, that presence, and looks for His coming from above, to the wise great advantage arises from this and is made overjoyed when the looked-for dwelling together; not in the cause of wife or thing has happened," and hastens to impart to husband only, but if brothers do this, they also others the good tidings. This is the part of shall enjoy the benefit. Wherefore the Prophet brotherly affection, of natural friendship, of a hath said, "What is good, what is pleasant, but sincere disposition, to be eager to stretch out that brethren should dwell together?" (Ps. the hand to each other in spiritual things. Hear cxxxiii. 1, LXX.) And Paul exhorted not to him besides speak with the addition of the artineglect the assembling of ourselves together. cle; for he does not say "Messias," but "the (Heb. x. 25.) In this it is that we differ from Messias"; thus they were expecting some one beasts, for this we have built cities, and markets, Christ, having nothing in common with the and houses, that we may be united one with others. And behold, I beg of you, the mind of another, not in the place of our dwelling only, Peter obedient and tractable from the very bebut by the bond of love. For since our nature ginning; he ran to Him without any delay came imperfect1 from Him who made it, and "He brought him," saith St. John, "to Jesus.' is not self-sufficient, God, for our advantage, Yet let no one blame his easy temper if he ordained that the want hence existing should be received the word without much questioning, corrected by the assistance arising from mutual because it is probable that his brother had told intercourse; so that what was lacking in one should be supplied by another, and the defective nature thus be rendered self-sufficient; as, for instance, that though made mortal,* it should by succession for a long time maintain immortality. I might have gone into this argument at greater length, to show what advantages arise to those who come together from genuine and pure intercourse with each other: but there is another thing which presses now, that on account of which we have made these remarks.

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him these things more exactly and at length; but the Evangelists from their care for conciseness constantly cut many things short. Besides, it is not said absolutely that "he believed," but that "he brought him to Jesus," to give him up for the future to Him, so that from Him he might learn all; for the other disciple also was with him, and contributed to this. And if John the Baptist, when he had said that He was "the Lamb," and that He "baptized with the Spirit," gave them over to learn the clearer doctrine concerning this thing from Him, much more would Andrew have done this, not deeming himself sufficient to declare the whole, but drawing him to the very fount of light with so much zeal and joy, that the other 1s neither deferred nor delayed at all.1