Had He come and sat in His Judgment seat, tue, they will hardly go after virtue who believe what He said might have seemed reasonable; in none of these things. Or, if any pretend to for he that is conscious to himself of evil deeds, do so, they do it for show; and he who doth is wont to fly his judge. But, on the contrary, so for show, will not, when he may escape obserthey who have transgressed even run to one who vation, refrain from indulging his evil desires. is pardoning. If therefore He came to pardon, However, that we may not seem to any to be those would naturally most hasten to Him who contentious, let us grant that there are right were conscious to themselves of many transgres-livers among the heathen; for neither doth this sions; and indeed this was the case with many, go against my argument, since I spoke of that for even publicans and sinners sat at meat with which occurs in general, not of what happens Jesus. What then is this which He saith? He rarely. saith this of those who choose always to remain And observe how in another way He deprives in wickedness. He indeed came, that He might them of all excuse, when He saith that," the forgive men's former sins, and secure them light came into the world." "Did they seek it against those to come; but since there are themselves," He saith, "did they toil, did they some so relaxed,' so powerless for the toils of labor to find it? The light itself came to them, virtue, that they desire to abide by wickedness and not even so would they hasten to it." And till their latest breath, and never cease from it, if there be some Christians who live wickedly, I He speaks in this place reflecting upon these. would argue that He doth not say this of those "For since," He saith, "the profession of Chris-who have been Christians from the beginning, tianity requires besides right doctrine a sound and who have inherited true religion from their conversation also, they fear to come over to us, because they like not to show forth a righteous life. Him that lives in heathenism none would blame, because with gods such as he has, and with rites as foul and ridiculous as his gods, he shows forth actions that suit his doctrines; but those who belong to the True God, if they live a careless life, have all men to call them to account, and to accuse them. So greatly do even its enemies admire the truth." Observe, then, how exactly He layeth down what He saith. His expression is, not "He that hath done evil cometh not to the light," but "he that doeth it always, he that desireth always to roll himself in the mire of sin, he will not subject himself to My laws, but chooses to stay without, and to commit fornication without fear, and to do all other forbidden things. For if he comes to Me, he becomes manifest as a thief in the light, and therefore he avoids My dominion." For instance, even now one may hear many heathen say, "that they cannot come to our faith, because they cannot leave off drunkenness and fornication, and the like disorders."

forefathers, (although even these for the most part have been shaken from right doctrine by their evil life,) yet still I think that He doth not now speak concerning these, but concerning the heathen and the Jews who ought to have come to the right faith. For He showeth that no man living in error would choose to come to the truth unless he before had planned for himself a righteous life, and that none would remain in unbelief unless he had previously chosen always to be wicked.

9

Do not tell me that a man is temperate, and does not rob; these things by themselves are not virtue. For what advantageth it, if a man has these things, and yet is the slave of vainglory, and remains in his error, from fear of the company of his friends? This is not right living. The slave of a reputation is no less a sinner than the fornicator; nay, he worketh more and more grievous deeds than he. But tell me of any one that is free from all passions and from all iniquity, and who remains among the heathen. Thou canst not do so; for even those among them who have boasted great things, and who "Well," says some one, "but are there no have, as they say,10 mastered avarice or gluttony, Christians that do evil, and heathens that live dis- have been, most of all men, the slaves of reputacreetly? That there are Christians who do tion," and this is the cause of all evils. Thus it evil, I know; but whether there are heathens who is that the Jews also have continued Jews; for live a righteous life, I do not yet know assuredly. which cause Christ rebuked them and said, For do not speak to me of those who by nature" How can ye believe, which receive honor from are good and orderly, (this is not virtue,) but men?" (c. v. 44.) tell me of the man who can endure the exceeding violence of his passions and (yet) be temperate. You cannot. For if the promise of a Kingdom, and the threat of hell, and so much other provision, can scarcely keep men in vir

"And why, pray, did He not speak on these matters with Nathanael, to whom He testified of the truth, nor extend His discourse to any length?" Because even he came not with such zeal as did Nicodemus. For Nicodemus made

3

this his work, and the season which others used ousness and love of wealth, hence hatred and for rest he made a season for hearing; but wars and strifes; for he that desires more than Nathanael came at the instance of another. he has, will never be able to stop, and he desires Yet not even him did Jesus entirely pass by, for from no other cause, but only from his love of to him He saith, "Hereafter ye shall see heaven vainglory. For tell me, why do so many encircle open, and the angels of God ascending and de- themselves with multitudes of eunuchs, and herds scending upon the Son of Man." (c. i. 51.) of slaves, and much show? Not because they But to Nicodemus He spake not so, but con- need it, but that they may make those who meet versed with him on the Dispensation and on them witnesses of this unseasonable display. If eternal life, addressing each differently and then we cut this off, we shall slay together with suitably to the condition of his will. It was the head the other members also of wickedness, sufficient for Nathanael, because he knew the and there will be nothing to hinder us from writings of the prophets, and was not so timid dwelling on earth as though it were heaven. either, to hear only thus far; but because Nico- Nor doth this vice merely thrust its captives demus was as yet possessed by fear, Christ did into wickedness, but is even co-existent with not indeed clearly reveal to him the whole, but their virtues, and when it is unable entirely to shook his mind so as to cast out fear by fear, cast us out of these, it still causeth us much declaring that he who did not believe was being damage in the very exercise of them, forcing us judged, and that unbelief proceeded from an to undergo the toil, and depriving us of the evil conscience. For since he made great ac- fruit. For he that with an eye to this, fasts, and count of honor from men, more than he did of prays, and shows mercy, has his reward. What the punishment; ("Many," saith the Evangelist, can be more pitiable than a loss like this, that it "of the rulers believed on Him, but because of should befall man to bewail himself uselessly the Jews they did not confess c. xii. 42;) and in vain, and to become an object of ridicule, on this point Christ toucheth him, saying, "It and to lose the glory from above? Since he cannot be that he who believeth not on Me that aims at both cannot obtain both. It is disbelieveth for any other cause save that he indeed possible to obtain both, when we desire liveth an unclean life." Farther on He saith, not both, but one only, that from heaven; but "I am the Light" (c. viii. 12), but here, "the he cannot obtain both, who longs for both. Light came into the world"; for at the begin- Wherefore if we wish to attain to glory, let us ning He spoke somewhat darkly, but afterwards flee from human glory, and desire that only more clearly. Yet even so the man was kept which cometh from God; so shall we obtain back by regard for the opinion of the many, and both the one and the other; which may we all therefore could not endure to speak boldly as enjoy, through the grace and lovingkindness of he ought. our Lord Jesus Christ, by whom and with whom, Fly we then vainglory, for this is a passion to the Father and the Holy Ghost, be glory for more tyrannical than any. Hence spring covet-ever and ever. Amen.

HOMILY XXIX.

JOHN iii. 22.

"And He came and His disciples into the land of Judaæa, | object of ten thousand secret plots, yet remainand there He tarried with them (and baptized)."

eth unconquerable, and guards as in a sure fortress these who fly to her by her own exceeding might, who avoids secret lurking places, and setteth what is hers before all men. And this Christ conversing with Pilate declared, when He said, "I ever taught openly, and in secret have I said nothing." (c. xviii. 20.) As He spake then, so He acted now, for, " After this," saith the Evangelist," He went forth and His disciples into the land of Judæa, and there He tarried with them and baptized." At the feasts He went up to the 3 παρυφέστηκε.

4 κόπτεσθαι.

City to set forth in the midst of them His doc- rather much more than Christ's own disciples, trines, and the help of His miracles; but after because his testimony was unsuspected and he the feasts were over, He often went to Jordan, was by all men far more highly esteemed than because many ran together there. For He ever they. And this the Evangelist implies, when he chose the most crowded places, not from any says, all Judæa and the country around about love of show or vainglory, but because He de- Jordan went out to him and were baptized." sired to afford His help to the greatest number. (Matt. iii. 5.) Even when the disciples were Yet the Evangelist farther on says, that "Jesus baptizing, yet many did not cease to run to baptized not, but His disciples"; whence it is him. clear that this is his meaning here also. And why did Jesus not baptize? The Baptist had said before, "He shall baptize you with the Holy Spirit and with fire." Now he had not yet given the Spirit, and it was therefore with good cause that he did not baptize. But His disciples did so, because they desired to bring many to the saving doctrine.

If any one should enquire, " And in what was the baptism of the disciples better than that of John?" we will reply, "in nothing"; both were alike without the gift of the Spirit, both parties alike had one reason for baptizing, and that was, to lead the baptized to Christ. For in order that they might not be always running about to bring together those that should believe, as in Simon's case his brother did, and Philip to Nathanael, they instituted baptism, in order by it to bring all men to them easily, and to prepare a way for the faith which was to be. But that the baptisms had no superiority one over the other, is shown by what follows. What is that?

Ver. 24. John was not yet cast into prison,' was to declare that until that time he did not Ver. 25. "There arose," saith the Evangecease to baptize. But wherefore did he baptize list, "a question (between some) of John's disciuntil then? For he would have made the dis-ples and the Jews about purifying." ciples of Jesus seem more reverend had he de- For the disciples of John being ever jealously sisted when they began. Why then did he bap- disposed towards Christ's disciples and Christ tize?" It was that he might not excite his Himself, when they saw them baptizing, began disciples to even stronger rivalry, and make to reason with those who were baptized, as them more contentious still. For if, although though their baptism was in a manner superior he ten thousand times proclaimed Christ, yielded to that of Christ's disciples; and taking one of to Him the chief place, and made himself so the baptized, they tried to persuade him of this; much inferior, he still could not persuade them but persuaded him not. Hear how the Evangeto run to Him; he would, had he added this list has given us to understand that it was they also, have made them yet more hostile. On this who attacked him, not he who set on foot the account it was that Christ began to preach more question. He doth not say, that a certain Jew constantly when John was removed. And more- questioned with them," but that, "there arose a over, I think that the death of John was allowed, questioning from the disciples of John with a and that it happened very quickly, in order that certain Jew, concerning purification." the whole attention1 of the multitude might be shifted to Christ, and that they might no longer be divided in their opinions concerning the

two.

Besides, even while he was baptizing, he did not cease continually to exhort them, and to show them the high and awful nature of Jesus. For He baptized them, and told them no other thing than that they must believe on Him that came after him. Now how would a man who acted thus by desisting have made the disciples of Christ seem worthy of reverence? On the contrary, he would have been thought to do so through envy and passion. But to continue preaching gave a stronger proof; for he desired not glory for himself, but sent on his hearers to Christ, and wrought with Him not less, but

1 διάθεσιν.

66

[2.] And observe, I pray you, the Evangelist's inoffensiveness. He does not speak in the way of invective, but as far as he is able softens the charge, merely saying, that "a question arose"; whereas the sequel (which he has also set down in an inoffensive manner) makes it plain that what was said was said from jealousy.

Ver. 26. "They came," saith he, "unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou barest witness, behold the same baptizeth, and all men come to Him."

That is, "He whom thou didst baptize"; for this they imply when they say, "to whom thou barest witness," as though they had said, “He whom thou didst point out as illustrious, and

'Iovdalov Tivós. This reading is found in the Complut, and in most of the Greek commentators: the plural in G. T., Vulgate, and Latin writers.

Ver. 28. "Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before Him."

make remarkable, dares to do the same as thou." that Jesus' glory came not from his testimony; Yet they do not say, "He whom thou didst "A man cannot," he saith, "receive anything of baptize" baptizeth; (for then they would have himself, except it be given him from heaven." been obliged to make mention of the Voice that" If ye hold at all to my testimony, and believe came down from heaven, and of the descent of it to be true, know that by that testimony ye the Spirit ;) but what say they? "He that was ought to prefer not me to Him, but Him to me. with thee beyond Jordan, to whom thou barest For what was it that I testified? I call you yourwitness"; that is, "He who held the rank of a selves to witness." disciple, who was nothing more than we, this man hath separated himself, and baptizeth." For they thought to make him jealous, not only by this, but by asserting that their own reputation was now diminishing. "All," say they, come to Him." Whence it is evident, that they did not get the better of the Jew with whom they disputed; but they spoke these words because they were imperfect in disposition, and were not yet clear from a feeling of rivalry. What then doth John? He did not rebuke them severely, fearing lest they should separate themselves again from him, and work some other mischief. What are his words??

"If then ye hold to my testimony, (and ye even now produce it when ye say, to whom thou barest witness,') He is not only not diminished by receiving my witness, but rather is increased by it; besides, the testimony was not mine, but God's. So that if I seem to you to be trustworthy, I said this among other things, that I am sent before Him.' Seest thou how he shows little by little that this Voice was divine? For what he saith is of this kind: "I am a servant, and say the words of Him that

Ver. 27. "A man can receive nothing, ex- sent me, not flattering Christ through human cept it be given him from above."

Marvel not, if he speak of Christ in a lowly strain; it was impossible to teach all at once, and from the very beginning, men so pre-occupied by passion. But he desires to strike them for a while with awe and terror, and to show them that they warred against none other than God Himself, when they warred against Christ. And here he secretly establishes that truth, which Gamaliel asserted, "Ye cannot overthrow it, lest haply ye be found even to fight against God." (Acts v. 39.) For to say, "None can receive anything, except it be given him from heaven," was nothing else than declaring that they were attempting impossibilities,, and so would be found to fight against God. "Well, but did not Theudas and his followers receive' from themselves?" They did, but they straightway were scattered and destroyed, not so what belonged to Christ.

favor, but serving His Father who sent me. I gave not the testimony as a gift,3 but what I was sent to speak, I spake. Do not then because of this suppose that I am great, for it shows that He is great. He is Lord of all things." This he goes on to declare, and says,

Ver. 29. "He that hath the bride is the bridegroom; but the friend of the bridegroom which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice."

"But how doth he who said, 'whose shoe's latchet I am not worthy to unloose,' now call himself His 'friend'?" It is not to exalt himself, nor boastingly, that he saith this, but from desire to show that he too most forwards this, (i.e. the exaltation of Christ,) and that these things come to pass not against his will or to his grief, but that he desires and is eager for them, and that it was with a special view to them that all his actions had been performed; and this he By this also he gently consoles them, showing has very wisely shown by the term "friend." them that it was not a man, but God, who sur- For on occasions like marriages, the servants of passed them in honor; and that therefore they the bridegroom are not so glad and joyful as his must not wonder if what belonged to Him was "friends." It was not from any desire to prove glorious, and if "all men came unto Him": for equality of honor, (away with the thought,) but that this was the nature of divine things, and only excess of pleasure, and moreover from conthat it was God who brought them to pass, be- descension to their weakness that he calleth cause no man ever yet had power to do such himself "friend." For his service he before dedeeds. All human things are easily seen through, clared by saying, "I am sent before Him." On and rotten, and quickly melt away and perish; this account, and because they thought that he these were not such, therefore not human. Ob- was vexed at what had taken place, he called serve too how when they said, "to whom thou | himself the " friend of the Bridegroom," to show barest witness," he turned against themselves that which they thought they had put forward to lower Christ, and silences them after showing

that he was not only not vexed, but that he even greatly rejoiced. "For," saith he, "I came to effect this, and am so far from grieving at what al. "implied."

3 ἐχαρισάμην.

4 c. i. 27.

has been done, that had it not come to pass, I should then have been greatly grieved. Had the bride not come to the Bridegroom, then I should have been grieved, but not now, since my task has been accomplished. When His servants' are advancing, we are they who gain the honor; for that which we desired hath come to pass, and the bride knoweth the Bridegroom, and ye are witnesses of it when ye say, 'All men come unto Him.' This I earnestly desired, I did all to this end; and now when I see that it has come to pass, I am glad, and rejoice, and leap for joy."

his disciples might have him as a witness of the superiority of Christ, and that if they should not believe, they might be without excuse. For John came not to say these words of his own accord, nor in answer to other enquirers, but they asked the question themselves, and heard the answer. For if he had spoken of himself, their belief would not have been equal to the self-condemning judgment which they received when they heard him answer to their question ; just as the Jews also, in that they sent to him from their homes, heard what they did, and yet would not believe, by this especially deprived themselves of excuse.

[3] But what meaneth, "He which standeth and heareth Him rejoiceth greatly, because of What then are we taught by this? That a the Bridegroom's voice"? He transfers the mad desire of glory is the cause of all evils; expression from the parable to the subject in this led them to jealousy, and when they had hand; for after mentioning the bridegroom and ceased for a little, this roused them to it again. the bride, he shows how the bride is brought Wherefore they come to Jesus, and say, “Why home, that is, by a "Voice" and teaching. For do thy disciples fast not?" (Matt. ix. 14.) Let thus the Church is wedded to God; and there- us then, beloved, avoid this passion; for if we fore Paul saith, "Faith cometh by hearing, and avoid this we shall escape hell. For this vice hearing by the word of God." (Rom. x. 17.) specially kindles the fire of hell, and everywhere "At this 'Voice,'" saith he, "I rejoice." And extends its rule, and tyrannically occupies every not without a cause doth he put " who standeth," | age and every rank. This hath turned churches but to show that his office had ceased, that he upside down, this is mischievous in state mathad given over to Him "the Bride," and must for the future stand and hear Him; that he was a servant and minister; that his good hope and his joy was now accomplished. Therefore he saith,

"This my joy therefore is fulfilled."

ters, hath subverted houses, and cities, and peoples, and nations. Why marvelest thou? It hath even gone forth into the desert, and manifested even there its great power. For men who have bidden an entire farewell to riches and all the show of the world, who converse with no one, who have gained the mastery over the more imperious desires after the flesh, these very men, made captives by vainglory, have often lost all. By reason of this passion, one who had labored much went away worse off than one who had not labored at all, but on the contrary had committed ten thousand sins; the "He must increase, but I must de- Pharisee than the Publican. However, to con

That is to say, "The work is finished which was to be done by me, for the future I can do nothing more." Then, to prevent increase of jealous feeling, not then only, but for the future, he tells them also of what should come to pass, confirming this too by what he had already said and done. Therefore he continues,

Ver. 30.

crease.'

That is to say, "What is mine has now come to a stand, and has henceforth ceased, but what is His increaseth; for that which ye fear shall not be now only, but much more as it advances. And it is this especially which shows what is mine the brighter; for this end I came, and I rejoice that what is His hath made so great progress, and that those things have come to pass on account of which all that I did was done." Seest thou how gently and very wisely he softened down their passion, quenched their envy, showed them that they were undertaking impossibilities, a method by which wickedness is best checked? For this purpose it was ordained, that these things should take place while John was yet alive and baptizing, in order that

1 or, "affairs."

2 So Savile and MSS. Morel.'s reading has the same sense, but is less clear and concise.

demn the passion is easy enough, (all agree in doing that,) but the question is, how to get the better of it. How can we do this? By setting honor against honor. For as we despise the riches of earth when we look to the other riches, as we contemn this life when we think of that far better than this, so we shall be enabled to spit on this world's glory, when we know of another far more august than it, which is glory indeed. One is a thing vain and empty, has the name without the reality; but that other, which is from heaven, is true, and has to give its praise Angels, and Archangels, and the Lord of Archangels, or rather I should say that it has men as well. Now if thou lookest to that theater, learnest what crowns are there, transportest thyself into the applauses which come thence, never