forbearance. For when thou art insolent, and thy servant bears thy insults in silence, when thou actest unseemly, he like a wise man, take this instead of any other warning. Though he is thy servant, he is still a man, has an immortal soul, and has been honored with the same gifts as thee by your common Lord. And if he who is our equal in more important and more spiritual things, on account of some poor and trifling human superiority so meekly bears our injuries, what pardon can we deserve, what excuse can we make, who cannot, or rather will not, be as wise through fear of God, as he is through fear of us? Considering then all these things, and calling to mind our own transgressions, and the common nature of man, let us be careful at all times to speak gently, that being humble in heart we may find rest for our souls, both that which now is, and that which is to come; which may we all attain, by 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 XXVII. JOHN iii. 12, 13. "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven." [1.] WHAT I have often said I shall now repeat, and shall not cease to say. What is that? It is that Jesus, when about to touch on sublime doctrines, often contains Himself by reason of the infirmity of His hearers, and dwells not for a continuance on subjects worthy of His greatness, but rather on those which partake of condescension. For the sublime and great, being but once uttered, is sufficient to establish that character, as far as we are able to hear it; but unless more lowly sayings, and such as are nigh to the comprehension of the hearers, were continually uttered, the more sublime would not readily take hold on a groveling listener. And therefore of the sayings of Christ more are lowly than sublime. But yet that this again may not work another mischief, by detaining the disciple here below, He does not merely set before men His inferior sayings without first telling them why He utters them; as, in fact, He has done in this place. For when He had said what He did concerning Baptism, and the Generation by grace which takes place on earth, being desirous to admit them to that His own mysterious and incomprehensible Generation, He holds it in suspense for a while, and admits them not, and then tells them His reason for not admitting them. What is that? It is, the dullness and infirmity of His hearers. And referring to this He added the words, "If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things?" so that wher ever He saith anything ordinary and humble, we must attribute this to the infirmity of His audience. The expression "earthly things," some say is here used of the wind; that is, "If I have given you an example from earthly things, and ye did not even so believe, how shall ye be able to learn sublimer things?" And wonder not if He here call Baptism an "earthly" thing, for He calls it so, either from its being performed on earth, or so naming it in comparison with that His own most awful Generation. For though this Generation of ours is heavenly, yet compared with that true GENERATION which is from the Substance of the Father, it is earthly. He does not say, "Ye have not understood," but, "Ye have not believed"; for when a man is ill disposed towards those things which it is possible to apprehend by the intellect, and will not readily receive them, he may justly be charged with want of understanding; but when he receives not things which cannot be apprehended by reasoning, but only by faith, the charge against him is no longer want of understanding, but unbelief. Leading him therefore away from enquiring by reasonings into what had been said, He touches him more severely by charging him with want of faith. If now we must receive our own Generation by faith, what do they deserve who are busy with their reasonings about that of the Only-Begotten? But perhaps some may ask, "And if the hearers were not to believe these sayings, wherefore were they uttered?" Because though "they" believed not, those who came after would believe and profit by them. Touching him therefore very severely, Christ goes on to show that He si.e. the new Birth. knoweth not these things only, but others also, far more and greater than these. And this He declared by what follows, when He said, "And no man hath ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven." ancient story. Now if the Jews, by looking to the brazen image of a serpent, escaped death, much rather will they who believe on the Crucified, with good reason enjoy a far greater benefit. For this takes place, not through the weakness of the Crucified, or because the Jews are stronger than He, but because "God loved the world," therefore is His living Temple fastened to the Cross. Ver. 15. "That whosoever believeth in Him should not perish, but have eternal life.” "And what manner of sequel is this?" asks one. The very closest, and entirely in unison with what has gone before. For since Nicodemus had said, "We know that Thou art a teacher come from God," on this very point He sets him right, all but saying, "Think Me not a Seest thou the cause of the Crucifixion, and teacher in such manner as were the many of the salvation which is by it? Seest thou the relathe prophets who were of earth, for I have come tionship of the type to the reality? there the from heaven (but) now. None of the prophets Jews escaped death, but the temporal, here behath ascended up thither, but I dwell there." lievers the eternal; there the hanging serpent Seest thou how even that which appears very healed the bites of serpents, here the Crucified exalted is utterly unworthy of his greatness? Jesus cured the wounds inflcted by the spiritual 5 For not in heaven only is He, but everywhere, dragon; there he who looked with his bodily and He fills all things; but yet He speaks eyes was healed, here he who beholds with the according to the infirmity of His hearer, desir- eyes of his understanding put off all his sins; ing to lead him up little by little. And in this there that which hung was brass fashioned into place He called not the flesh "Son of Man," the likeness of a serpent, here it was the Lord's but He now named, so to speak, His entire Self Body, builded by the Spirit; there a serpent bit from the inferior substance; indeed this is His and a serpent healed, here death destroyed and wont, to call His whole Person2 often from His a Death saved. But the snake which destroyed Divinity, and often from His humanity. had venom, that which saved was free from venom; and so again was it here, for the death which slew us had sin with it, as the serpent had venom; but the Lord's Death was free from all This again seems to depend upon what has sin, as the brazen serpent from venom. For, gone before, and this too has a very close con- saith Peter, "He did no sin, neither was guile nection with it. For after having spoken of the found in His mouth." (1 Pet. ii. 22.) And very great benefaction that had come to man by this is what Paul also declares, "And having Baptism, He proceeds to mention another bene-spoiled principalities and powers, He made a faction, which was the cause of this, and not show of them openly, triumphing over them in inferior to it; namely, that by the Cross. As it." (Col. ii. 16.) For as some noble chamalso Paul arguing with the Corinthians sets down pion by lifting on high and dashing down his these benefits together, when he says, "Was antagonist, renders his victory more glorious, so Paul crucified for you? or were ye baptized into Christ, in the sight of all the world, cast down the name of Paul?" for these two things most the adverse powers, and having healed those of all declare His unspeakable love, that He who were smitten in the wilderness, delivered both suffered for His enemies, and that having died for His enemies, He freely gave to them by Baptism entire remission of their sins. Ver. 14. "And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up." [2.] But wherefore did He not say plainly, "I am about to be crucified," instead of referring His hearers to the ancient type? First, that you may learn that old things are akin to new, and that the one are not alien to the other; next, that you may know that He came not unwillingly to His Passion; and again, besides these reasons, that you may learn that no harm arises to Him from the Fact, and that to many there springs from it salvation. For, that none may say, "And how is it possible that they who believe on one crucified should be saved, when he himself is holden of death?" He leads us to the 1 i.e. how is this connected with what has gone before? 2 τὸ πᾶν. 3 i.e. of the Passion. them from all venomous beasts that vexed them, by being hung upon the Cross. Yet He did not say, must hang," but, "must be lifted up" (Acts xxviii. 4); for He used this which seemed the milder term, on account of His hearer, and because it was proper to the type. Ver. 16. "God," He saith, "so loved the world that He gave His Only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." What He saith, is of this kind: Marvel not that I am to be lifted up that ye may be saved, for this seemeth good to the Father, and He hath so loved you as to give His Son for slaves, and ungrateful slaves. Yet a man would not do this even for a friend, nor readily even for a righteous man; as Paul has declared when he him before all others, count him among our said, "Scarcely for a righteous man will one die." (Rom. v. 7.) Now he spoke at greater length, as speaking to believers, but here Christ speaks concisely, because His discourse was directed to Nicodemus, but still in a more significant manner, for each word had much significance. For by the expression, "so loved," and that other, "God the world," He shows the great strength of His love. Large and infinite was the interval between the two. He, the immortal, who is without beginning, the Infinite Majesty, they but dust and ashes, full of ten thousand sins, who, ungrateful, have at all times offended Him; and these He "loved." Again, the words which He added after these are alike significant, when He saith, that "He gave His Only-begotten Son," not a servant, not an Angel, not an Archangel. And yet no one would show such anxiety for his own child, as God did for His ungrateful servants. His Passion then He sets before him not very openly, but rather darkly; but the advantage of the Passion He adds in a clearer manner,' saying, "That every one that believeth in Him should not perish, but have everlasting life." For when He had said, "must be lifted up," and alluded to death, lest the hearer should be made downcast by these words, forming some mere human opinions concerning Him, and supposing that His death was a ceasing to be, observe how He sets this right, by saying, that He that was given was "The Son of God," and the cause of life, of everlasting life. He who procured life for others by death, would not Himself be continually in death; for if they who believed on the Crucified perish not, much less doth He perish who is crucified. He who taketh away the destitution of others much more is He free from it; He who giveth life to others, much more to Himself doth He well forth life. Seest thou that everywhere there is need of faith? For He calls the Cross the fountain of life; which reason cannot easily allow, as the heathens now by their mocking testify. But faith which goes beyond the weakness of reasoning, may easily receive and retain it. And whence did God "so love the world"? From no other source but only from his goodness. chief friends, place in his hands all that is ours, But perhaps you do not lay them by in your coffers, but wear them and make yourself fine with them. And what gain you by this? Is it [3] Let us now be abashed at His love, let that the street people may see you? What us be ashamed at the excess of His lovingkind-then? They will not admire thee who wearest ness, since He for our sakes spared not His Only-such apparel, but the man who supplies garments begotten Son, yet we spare our wealth to our to the needy; so if you desire to be admired, by own injury; He for us gave His Own Son, but clothing others, you will the rather get infinite we for Him do not so much as despise money, applause. Then too God as well as man shall nor even for ourselves. And how can these praise thee; now none can praise, but all will things deserve pardon? If we see a man sub-grudge at thee, seeing thee with a body well armitting to sufferings and death for us, we set rayed, but having a neglected soul. So harlots 1 al. " clearly and openly." 2 ἀνυπαρξιαν. 3 πάλιν. sweetly." Ο υπόθεσιν. have adornment, and their clothes are often more than usually expensive and splendid; but the adornment of the soul is with those only who live in virtue. These things I say continually, and I will not cease to say them, not so much because I care for the poor, as because I care for your souls. For they will have some comfort, if not from you, yet from some other quarter; or even if they be not comforted, but perish by hunger, the harm to them will be no great matter. What did pov erty and wasting by hunger injure Lazarus ! But none can rescue you from hell, if you obtain not the help of the poor; we shall say to you what was said to the rich man, who was continually broiling, yet gained no comfort. God grant that none ever hear those words, but that all may go into the bosom of Abraham; by 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. "For God sent not His Son1 to condemn the world, but us Righteousness and Sanctification. to save the world." 2 [1.] MANY of the more careless sort of persons, using the lovingkindness of God to increase the magnitude of their sins and the excess of their disregard, speak in this way, "There is no hell, there is no future punishment, God forgives us all sins." To stop whose mouths a wise man says, "Say not, His mercy is great, He will be pacified for the multitude of my sins; for mercy and wrath come from Him, and His indignation resteth upon sinners" (Ecclus. v. 6): and again, "As His mercy is great, so is His correction also." (Ecclus. xvi. 12.) "Where then," saith one, "is His lovingkindness, if we shall receive for our sins according to our deserts?" That we shall indeed receive "according to our deserts," hear both the Prophet and Paul declare; one says, "Thou shalt render to every man according to his work" (Ps. lxii. 12, LXX.); the other, "Who will render to every man according to his work." (Rom. ii. 6.) And yet we may see that even so the lovingkindness of God is great; in dividing our existence into two periods, the present life and that which is to come, and making the first to be an appointment of trial, the second a place of crowning, even in this He hath shown great lovingkind "What then," says one, "if a man who from his earliest age has been deemed worthy of the mysteries, after this commits ten thousand sins?" Such an one deserves a severer punishment. For we do not pay the same penalties for the same sins, if we do wrong after Initiation. And this Paul declares, saying, "He that despised Moses' law died without mercy under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant an unholy thing, and hath done despite unto the Spirit of grace?" (Heb. x. 28, 29.) Such an one then is worthy of severer punishment. Yet even for him God hath opened doors of repentance, and hath granted him many means for the washing away his transgressions, if he will. Think then what proofs of lovingkindness these are; by Grace to remit sins, and not to punish him who after grace has sinned and deserves punishment, but to give him a season and appointed space for his clearing. For all these reasons Christ said to Nicodemus, "God sent not His Son to condemn the world, but to save the world." For there are two Advents of Christ, that which has been, and that which is to be; and the two are not for the same purpose; the first came to pass not that He might search into our actions, but that He might remit; the object of the second will be not to remit, but to enquire. Therefore of the first He saith, "I came not to condemn the world, but to save the world" (c. iii. 17); but of the second, "When the But Son shall have come in the glory of His Father, he that "believeth," not the busybody. He shall set the sheep on His right hand, and what if his life be unclean, and his deeds evil? the goats on His left." (Matt. xxv. 31 and 46.) It is of such as these especially that Paul deAnd they shall go, these into life; and these clares, that they are not true believers at all: into eternal punishment. Yet His former com- "They profess that they know God, but in ing was for judgment, according to the rule of works they deny Him." (Tit. i. 16.) But justice. Why? Because before His coming here Christ saith, that such an one is not there was a law of nature, and the prophets," judged " in this one particular; for his works and moreover a written Law, and doctrine, and indeed he shall suffer a severer punishment, but ten thousand promises, and manifestations of having believed once, he is not chastised for signs, and chastisements, and vengeances, and unbelief. many other things which might have set men right, and it followed that for all these things He would demand account; but, because He is merciful, He for a while pardons instead of making enquiry. For had He done so, all would at once have been hurried to perdition. For "all," it saith, "have sinned, and come short of the glory of God." (Rom. iii. 23.) Seest thou the unspeakable excess of His lovingkindness? Ver. 18. "He that believeth on the Son, is not judged; but he that believeth not, is judged already." [2.] Seest thou how having commenced His discourse with fearful things, He has concluded it again with the very same? for at first He saith, "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God": and here again, " He that believeth not on the Son, is judged already." "Think not," He saith, "that the delay advantageth at all the guilty, except he repent, for he that hath not believed, shall be in no better state than those who are already condemned and under punishment." Ver. 19. "And this is the condemnation, that light is come into the world, and men loved darkness rather than light." 66 Yet if He came not to judge the world," how is "he that believeth not judged already," if the time of "judgment " has not yet arrived? What He saith, is of this kind: "they are He either means this, that the very fact of dis- punished, because they would not leave the believing without repentance is a punishment, darkness, and hasten to the light." And hence (for to be without the light, contains in itself a He goes on to deprive them of all excuse for very severe punishment,) or he announces be- the future: "Had I come," saith He, to punforehand what shall be. For as the murderer, ish and to exact account of their deeds, they though he be not as yet condemned by the de- might have been able to say, 'this is why we cision of the judge, is still condemned by the started away from thee,' but now I am come to nature of the thing, so is it with the unbeliever. free them from darkness, and to bring them to Since Adam also died on the day that he ate of the light; who then could pity one who will not the tree; for so ran the decree, "In the day come from darkness unto light? When they that ye eat of the tree, ye shall die" (Gen. ii. have no charge to bring against us, but have re17, LXX.); yet he lived. How then "died "ceived ten thousand benefits, they start away he? By the decree; by the very nature of the thing; for he who has rendered himself liable to punishment, is under its penalty, and if for a while not actually so, yet he is by the sentence. Lest any one on hearing, "I came not to judge the world," should imagine that he might sin unpunished, and should so become more careless, Christ stops such disregard by saying, "is judged already"; and because the "judgment" was future and not yet at hand, He brings near the dread of vengeance, and describes the punishment as already come. And this is itself a mark of great lovingkindness, that He not only gives His Son, but even delays the time of judgment, that they who have sinned, and they who believe not, may have power to wash away their transgressions. 4 "He that believeth on the Son, is not judged." He that "believeth," not he that is over-curious: from us." And this charge He hath brought in another place, where He saith, "They hated Me without a cause" (John xv. 25): and again," If I had not come and spoken unto them, they had not had sin." (John xv. 22.) For he who in the absence of light sitteth in darkness, may perchance receive pardon; but one who after it is come abides by the darkness, produces against himself a certain proof of a perverse and contentious disposition. Next, because His assertion would seem incredible to most, (for none would prefer "darkness to light,") He adds the cause of such a feeling in them. What is that? Ver. 19, 20. Because," He saith, "their deeds were evil. For every one that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved." Yet he came not to judge or to enquire, but to pardon and remit transgressions, and to grant salvation through faith. How then fled they?5 Morel. "therefore they fled to their own hurt." |