VII.

Heb. 1,

3.

1 ἀπαύ γασμα

66

The evils attending curiosity.

HOMIL. in the idea of the nature whose effulgence it is. For this reason Paul has called Him so, that you may imagine no interval between the Father and the Son. This expression' therefore is declaratory of the point; but the following part of the proof quoted, corrects an erroneous opinion which might beset simple men. For, says the Apostle, do not, because you have heard that He is an Effulgence, suppose that He is deprived of His proper person; this is impious, and belongs to the madness of the Sabellians, and of Marcellus' followers. We say not so, but that He is also in His proper Person. And for this reason, after having called Heb. 1, Him" Effulgence," Paul has added that He is the express image of His Person, in order to make evident His proper Personality, and that He belongs to the same Essence of which 2 Hom. He is also the express image. For, as I before2 said, it is not sufficient by a single expression to set before men the doctrines concerning God, but it is desirable that we bring many together, and choose from each what is suitable. So shall we be able to attain to a worthy telling of His glory, worthy, I mean, as regards our power; for if any should deem himself able to speak words suitable to His essential worthiness, and be ambitious to do so, saying, that he knows God as God knows Himself, he it is who is most ignorant of God.

3.

ii. 4.

2.

Knowing therefore this, let us continue stedfastly to hold Luke 1, what they have delivered unto us, which from the beginning were eye-witnesses, and ministers of the word. And let us not be curious beyond: for two evils will attend those who are sick of this disease, (curiosity) the wearying themselves in vain by seeking what it is impossible to find, and the provoking God by their endeavours to overturn the bounds set by Him. Now what anger this excites, it needs not that you who know should learn from us. Abstaining therefore from their madness, let us tremble at His words, that He Is. 66,2. may continually build us up. For, upon whom shall I look, LXX. saith He, but upon the lowly, and quiet, and who feareth my words? Let us then leave this pernicious curiosity, and bruise our hearts, let us mourn for our sins as Christ comara manded, let us be pricked at heart for our transgressions, let νυγώμεν us reckon up exactly all the wicked deeds, which in time

3

κατα

Ways appointed of God for the wiping away of sins. 67

past we have dared, and let us earnestly strive to wipe them JOHN off in all kinds of ways.

For

26.

I. 9.

from

LXX.

27.

1 Tim.

3 λύσιν

Now to this end God hath opened to us many ways. For, Tell thou first, saith He, thy sins, that thou mayest be Is. 43, justified; and again, I said, I have declared mine iniquity slightly unto Thee, and Thou hast taken' away the unrighteousness varied of my heart; since a continual accusation and remembrance LXX. of sins contributes not a little to lessen their magnitude. Ps.31,5. But there is another more prevailing way than this; to bear1al. 'formalice against none of those who have offended against us, given' to forgive their trespasses to all those who have trespassed against us. Will you learn a third? Hear Daniel, saying, Redeem thy sins by almsdeeds, and thine iniquities by shew- Dan. 4, ing mercy to the poor. And there is another besides this; xx. constancy in prayer, and persevering attendance on the intercessions made with God. In like manner fasting brings to 2 ¿vτeúus some, and that not small comfort and release from sins σ committed3, provided it be attended with kindness to others, 2, 1. and quenches the vehemence of the wrath of God. water will quench a blazing fire, and by almsdeeds sins purged away. Let us then travel along all these ways; for if we give 3, 30, ourselves wholly to these employments, if on them we spend our time, not only shall we wash off our bygone transgressions, but shall gain very great profit for the future. For we shall not allow the devil to assault us with leisure either for slothful living, or for pernicious curiosity, since by these among other means, and in consequence of these, he leads us to foolish questions and hurtful disputations, from seeing us at leisure, and idle, and taking no forethought for excellency of living. But let us block up this approach against him, let us watch, let us be sober, that having in this short time toiled a little, we may obtain eternal goods in endless ages, 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.

are μapτn

μένων Ecclus.

LXX.

HOMILY VIII.

JOHN i. 9.

That was the true Light, which lighteth every man that cometh into the world.

NOTHING hinders us from handling to-day also the same words, since before we were prevented by the setting forth of doctrines, from considering all that was read. Where now are those who deny that He is true God? for here He is c. 14, 6. called the true Light, and elsewhere very Truth and very Life. That saying we will discuss more clearly when we come to the place; but at present we must for a while be speaking to your Charity of that other matter.

If He lighteth every man that cometh into the world, how is it that so many continue unenlightened? for not all have known the majesty of Christ. How then doth He light every man? He lighteth all as far as in Him lies. But if some, wilfully closing the eyes of their mind, would not receive the rays of that Light, their darkness arises not from the nature of the Light, but from their own wickedness, who wilfully deprive themselves of the gift. For the grace is shed forth upon all, turning itself back neither from Jew, nor Greek, nor Barbarian, nor Scythian, nor free, nor bond, nor male, nor female, nor old, nor young, but admitting all alike, and inviting with an equal regard. And those who are not willing to enjoy this gift, ought in justice to impute their blindness to themselves; for if when the gate is opened to Kakoν- all, and there is none to hinder, any being wilfully evil1

1 έθελο

TES

Wilful madness of Paul of Samosata.

69

remain without, they perish through none other, but only JOHN through their own wickedness.

Ver. 10. He was in the world.

1. 10.

προαι

But not as of equal duration with the world. Away with the thought. Wherefore he adds, And the world was made by Him; thus leading thee up again to the eternal' existence1 poaiof the Only-Begotten. For he who has heard that this uni-viov verse is His work, though he be very dull, though he be a hater, though he be an enemy of the glory of God, will certainly, willing or unwilling, be forced to confess that the maker is before his works. Whence wonder always comes over me at the madness of Paul of Samosata, who dared to look in the face so manifest a truth, and voluntarily threw himself down the precipice". For he erred not ignorantly but with full knowledge, being in the same case as the Jews. For as they, looking to men, gave up sound faith, knowing that He was the only-begotten Son of God, but not confessing Him, because of their rulers, lest they should be cast out of the synagogue; so it is said that he, to gratify a certain woman, sold his own salvation. A powerful thing, powerful indeed, is the tyranny of vainglory; it is able to make blind the eyes even of the wise, except they be sober; for if the taking of gifts can effect this, much more will the yet more violent feeling of this passion. Wherefore Jesus said to the Jews, How can ye believe, which receive honour c. 5, 44. one of another, and seek not the honour that cometh from God only?

'melted

And the world knew Him not. By the world he here means the multitude, which is corrupt, and closely attached2 2pOOTEτηκὸς, to earthly things, the common3, turbulent, silly people. For the friends and favourites of God all knew Him, even before to' 3 χυδαίHis coming in the flesh. Concerning the Patriarch Christ Himself speaks by name, that your father Abraham rejoiced1 avto see My day, and he saw it, and was glad. And con- c. 8, 56. cerning David, confuting the Jews He said, How then doth Mat. 22, David in spirit call Him Lord, saying, The Lord said unto Mark

b Paul of Samosata, Bishop of Antioch, denied the Personality of our Lord before His Birth of the Virgin Mary. His opinions were condemned, and himself deposed, at the second

Council of Antioch, A.D. 270.

с

Zenobia, queen of Palmyra, who supported Paul against the Catholics after his deposition.

ον.

μαστοὶ

43.

12, 36.

Luke 20, 42.

24.

70 Christ seen and heard by the Patriarchs, but not in the Flesh.

HOMIL. my Lord, Sit Thou on My right hand. And in many places, VIII. disputing with them, He mentions Moses; and the Apostle (mentions) the rest of the prophets; for Peter declares, that all the prophets from Samuel knew Him, and proclaimed Acts 3, beforehand His coming afar off, when he says, All the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. But Jacob and his father, as well as his grandfather, He both appeared to and talked with, and promised that He would give them many and great blessings, which also He brought to pass.

Luke 10, 24.

lit.

"How then," says one, "did He say Himself, Many prophets have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them? Did they then not share in the knowledge of Him?" Surely they did; and I will endeavour to make this plain from this very saying, by which some think that they are deprived of it. For many, He saith, have desired to see the things which ye see. So that they knew that He would come [to men] from heaven, and Oikovo- would live and teach' as He lived and taught; for had they μήσοντα not known, they could have not desired, since no one can would conceive desire for things of which he has no idea; therefore dispense as He they knew the Son of Man, and that He would come among men. What then are the things which they did not hear? What those which they did not know? The things which ye now see and hear. For if they did hear His voice and did see Him, it was not in the Flesh, not among men; nor when He was living so familiarly, and conversing so frankly with 2 μer' them. And indeed He to shew this said not simply, to see "Me:" but what? the things which ye see; nor to hear "Me:" but what? the things which ye heard. So that if they did not behold His coming in the Flesh, still they knew that it would be, and they desired it, and believed on Him without having seen Him in the Flesh.

did dis

pense'

ἀδείας

When therefore the Greeks bring charges such as these against us, and say; "What then did Christ in former time, that He did not look upon the race of men? And for what

dal, for they had both heard His voice, and seen Him, but not in the Flesh.