Commentary on the Gospel of John

righteous labours, and render Him the first fruits of thy fruits Chap. 5. of righteousness, which came to pass through the Gospel teaching, the worship after the law being at last closed. For no longer do we think we ought to worship with external offerings the Lord of all, pressing to pay the didrachm of corruptible matter: but being true worship- J»fra ver. vers, we ujorship Grod the Father in Spirit and in truth. This meaning we must suppose to lie hid in the letter of the law.

When then the Lord was in Jerusalem, the gatherers of the didrachm were asking of Peter, saying, Doth not your S.Matth. Master pay the didrachm? But luhen he tvas come into ib, 25. " the house, as it is written, Jesus prevented him, saying, of ivhom do the kings of the earth tahe custom or tribute? of their oivn children or of strangers? When he said, 0/ lb. 26, 27. strangers, Jesus said. Then are the children free; yet lest we should offend them, go thou to the sea, and cast an hooh, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a stater: that tahe and give unto them for Me and thee. Seest thou that the Son endured not to be under tribute, and as one of those under the yoke of bondage, to undergo a servile thing? For knowing the free dignity of His Own Nature He affirms that He owes nothing servile to God the Father: for He says. The children are free. How then hath He the worship befitting a slave, and that of His own will? He who shrank at even the bare type of the thing, how could He accept the verity? For shall we not reckon worship as a tribute and spiritual fruit-bearing, and say that it is a kind of service-? For why did the law join "Aarpe/aT service to worship, saying. Thou shalt worship the Lord lb. iv. thy God and Him only shall thou serve? For worship isDeut. vi. so to say the gate and way to service in deed^, being s^'^^y eV the beginning of servitude* to God. Wherefore the Psal- ^^^"^li^^ mist says to some, 0 com,e, let us ivorship) and fall doivn, i^^ovKeias and weep before the Lord our Maher. Seest thou howthaLXX. duty of falling down follows upon, and is joined to, worshipping? than which what will be more befitting a scr-

But if our opponents persist, bearing- themselves haughtily in yet unbroken impudence, and cease not from their uninstructed reasonings on these subjects, let them going through the whole Holy Scripture, shew us the Son worshipping God the Father, while He was yet bare Word, before the times of the Incarnation and the garb of servitude. For now as Man, He worships unblamed: but then, not yet so. But they will not be able to shew this from the Divine and sacred Scriptures, but heaping up conjectures and surmisings of corrupt imaginations, will with reason xxit^29^" ^^^^■> -^^ ^^'^ ^^"'^^ ''^^^ hiowing the Scriptures, nor the glory of the Only Begotten. For that He does not worship in that He is Word and God, but having become as we. He undertook to endure this too as befits man, by reason of the dispensation of the Flesh —; the proof shall not be sought by us from without, but we shall know it from His own Words. For what is it that He is saying to the woman of Samaria? YE ivorship ye know not ivhat, we hnoiu ivliat lue tvorship. Is it not hence too clear to every body that in using the plural number and numbering Himself with those who worship of necessity and as bond, that it is as made in human nature which is bond that He is saying this? For what (tell me) would hinder His drawing the worship apart into His own Person, if He wished to be conceived of by us as a worshipper? for He should rather have said, I hioiv what I v) or ship, in order that, unclassed with the rest. He might appropriate the force of the utterance to Himself alone. But, now most excellently and with all security He says we, as already ranked among the bond by reason of His Manhood, as numbered among the worshippers, as a Jew by country.

23 B}it the hour is coining and noiv is when the true ivorshippers shall worship the Father irt spirit and truth, for the Father

24 seeketh s2(ch to ivorship Him. God is a Spirit and they that ^5 worship Him must worship in spirit and truth. The woman saith to Him,

He is intimating the time now present of His Own Presence and says that tlie type shall be transferred to truth Chap. 5. and the shadow of the Law to spiritual worship: He tells " ' that through the Gospel teaching the true worshipper, that is, the spiritual man, shall be conducted to a polity wellpleasing unto the Father, hasting unto ownness ^ with God. ^ oi/ceirf- For God is conceived of as a Spirit, in reference to the em- '^^^'^ bodied nature. Rightly therefore does He accept the spiritual worshipper, who does not in form and type carry in Jewish wise the form of godliness, but in Gospel manner resplendent in the achievements of virtue and in rightness of the Divine doctrines fulfilleth the really true worship.

We know that Messias is coming. Which is called Christ: when K' He is come, He will tell us all things.

Upon Christ teaching that the hour and season will come, rather is already present, wherein the true worshippers shall offer to God the Father the worship in spirit; forthwith the woman is winged to thoughts above her wont unto the hope spoken of by the Jews. She confesses that she knows that the Messiah will come in His own time, and to whom He will come, she does not exactly say, receiving (as is like) the common reports of Him without any investigation, as being a laughter-loving and carnal-minded woman; yet is she not wholly ignorant that He will be manifested to Israel as a bringer in of better teaching, finding most certainly this information too in the reports about Him.

26 Jesus saith unto her, I that speak unto thee am He.

Not to untutored or wholly ignorant souls doth Christ reveal Himself, bat shines upon and appears the rather to those who are more ready to desire to learn, and travailing with the beginning of the faith in simple words, press forward to the knowledge of what is more perfect. Such an one as this was the woman of Samaria also shewn to us, giving her mind more grossly than she ought to the truly Divine ideas, but not entirely removed from the desire of understanding somewhat. For first, on Christ asking for drink, she does not readily give it: but beholding Him breaking (as far as one can speak

Book 2. humanly) the national customs of the Jews^ she begins to seek first the reason of this, all but, by her mentioning

Supra it, inviting the Lord to an explanation: Hoiv is it (says she) that Thou being a Jew askest drink of me which am a woman of Samaria? But when during the progress of questioning, she at length begun to confess that He was a Prophet, having received His reproof a medicine unto salvation, she added another inquiry saying with zeal for

Supra learning: Our fathers worsJiijyped in this mountain, and YE say that in Jerusalem is the i^lace tvhere men ought to worship. But He was teaching this again, that the time shall come, yea, is already present, when the true ivorshippers, rejecting worship on the mountains of earth, shall offer the higher and spiritual worship to God the Father. She attributing the best of all as the due of the Christ alone, and keeping the more perfect knowledge for those times,

Supra_ says. We knoiv that Messias cometh Which is called Christ; when He is come, He ivill tell us all things. Seest thou how ready to believe the woman was already getting, and as though ascending a staircase, springs up from little questions to a higher condition? It was right then to lay open to her with now clearer voice what she longed for, telling her that that which was preserved in good hope is at length set before her in sight, I that speak unto thee am He.

Let them therefore who have the care of teaching in the Churches commit to the new-born disciples, the word of teaching to be digested, and so at length let them shew them Jesus, bringing them up from slight instruction to the more perfect knowledge of the faith. But let them who, taking hold of the alien and so proselyte, and bringing him within the inner veil, suffer him to offer the Lamb with hands yet unwashen, and crown with the dignity of the Priesthood him who is not yet instructed, prepare for a mighty account in the day of judgment. It is sufficient for me only to say this.

27 And upon this came His disciples The presence of the disciples is the conclusion of His spark of the faith, commits it to their inward parts to be kindled to a mighty flame. Thus you may understand what was said by Him, I am come to send fire on the S. Luke earth, and what will I, if it he already Mndled? and marvelled that He talked ivith the loo^nan:

The disciples again are astonished at the gentleness of the Saviour, and wonder at His meek way. For not after \ eV the manner of some who are fierce with unslacked reli- evXa^eL gion ^, did He think right to shun conversation with the '^IJ'^Jy' woman, but unfolds His Lovinof -kindness "^ to all, and here- '' "^^^ by shews, that He being wholly One Artificer, doth not Opwrriay to men alone impart the life through faith, but snareth the female race also thereto.

Let him that teacheth in the Church gain this too as a pattern, and not refuse to help women. For one must in every thing follow not one's own will, but the service of preaching.

1/et no man said, Wliat seekest Thou? or. Why talkest Thou with her?

It was the work of wise^ disciples, and knowing how s eVito preserve their Master's honour, not to seem by their '^'^'^f^"""" superfluous questions to be going ofl" into strange surmises, because He was talking with a woman, but rather in reverence and fear to restrain their tongue within their teeth, and to await their Lord speaking of His own accord, and giving them a voluntary explanation. We must therefore herein marvel at Christ for His gentleness, at the disciples for their wisdom and understanding and knowledge of what is becoming.

28 The woman therefore left her waterpot and went her way into

The woman now shews herself superior to and above the cares of the body, who two or three days ago was the wife of many, and she who ofttimes was easily taken captive by vain pleasures, now overreaches the flesh of its necessary

Book 2. want, disregarding alike thirst and drink, and is re-wrought unto another habit through faith. Forthwith doth she, exercising love the fairest of all virtues, and neighbourly ^ "^^y affection^, diligently proclaiming to others also the good \i)\ov which appeared to her, hasten quickly into the city. For probably the Saviour was telling her, and secretly whis- S. Matth. pering in her mind. Freely ye received, freely give. Learn J 'oKvoipi- we hereby, not to imitate that sloth-loving ^ servant, and lb!' XXV. "^^o therefore hid his talent in the earth, but rather let us be ^^' diligent to trade with it. Which thing too that muchtalked-of woman well doing, communicates to the rest the good which fell to her, no longer taking the water which she came to draw, from its fountain-depths, nor carrying home her ivaterjjot of the earth, but rather with Divine and heavenly grace and the all-wise teaching of the Saviour filling the garners of her understanding.

We must hence learn, as in a type and outline, that by thoroughly despising little and corporal things, we shall receive of God things manifold more and better. For what is earthly water, compared with Heavenly wisdom?

29 (Did saith to the men Come see a Man which told me all things that ever I did; is not This the Christ?

O wondrous change! O truly great and God-befitting Might, translucent with unspeakable marvel! Skilful workwoman unto doctrine, and initiator is she, who understood none of the things that were said at first, and Supra therefore rightly heard, Oo, call thy husband and come hither. For see how skilfully she conversed with the Samaritans. She does not say at once that she has found the Christ, nor does she introduce Jesus at first into her account. For rightly would she have been rejected, as far surpassing the measure of words befitting her, finding her hearers not ignorant of her habits. She first then prepares the way for this wonder, and having first astonished them with the miracle, makes the way smoother, so to say, to the faith. Come and see, she wisely says; all but crying aloud with more earnest voice, Sight alone will suffice to belief, and will assure those present witli its Chap. 5. more note- worthy marvels. For He Who kuoweth the hidden things, and hath this great and God-befitting dignity, how shall He not speed with prosperous course to the fulfilment of those things which He willeth?

30 They went out of the city, and came unto Him. The obedience of the Samaritans is a conviction of the hardness of heart of the Jews, and their inhumanity is clearly shewn in the gentleness of these. And let the seeker of learning see again the difierence of habit in both, that he may justly wonder at Jesus, departing from the Synagogue of the Jews, and giving Himself rather k) the aliens. For that Christ should come to the Jews, and for what causes He should be revealed, the law of Moses declared to us, the all-august choir of the Prophets did proclaim, and did point Him out at length all but present at the doors, saying. Behold your God, Behold the Lord; and Isa.xl. last of all John, the great among them that are horn of ivo- s'. Matth. 'inen, did manifest Him already appeared, and dwelling ^'* ' among us, saying, Behold the Lamb of God which takeih Supra i. away the sin of the world; and (yet more wonderfully than all) the Saviour was revealing Himself through many deeds of power and God-befitting authority. What then do these men unbridled unto strange counsels ^ at last meditate yet? \ ot irphs They devise murder unjustly, they plot impiously, they dxaAu/oi envy stubbornly, they drive forth of their land and city, aouAds'^' the Life, the Light, the Salvation of all, the Way to the kingdom, the Remission of sins, the Bestower of sonship. Wherefore rightly said the Saviour, 0 Jerusalem, Jerusa- S. Matth. lem, thou that hillest the Prophets and stonest thetn which 38. are sent unto th^, how often would L have gathered thy children together, even as a hen gathereth her chichens under her wings, and ye luould not! Behold your house is left unto you. But the Samaritans shew themselves superior to the folly of the Jews, and by obedience victorious over their innate unlearning, having given ear to one miracle only, they flock quickly to Jesus, not persuaded thereto by the voices of the holy Prophets, or by the proclamations

Book 2. of Moses, nor yet the actual pointings^ of John, but 3 SaKTv- ' one only woman and she a sinner telling them of Him. Ao ei^tais Y[[^\^ reason then, let us too admiring the sentence of the Ps. cxix. Saviour against them, say, Riyldeous art Thou, o Lord, and u])rujlit Thy Judgment.

31 In the mean time His disciples prayed Him, saying Mas-

Most excellently doth the Divine Evangelist manage the compilation of this book, and omits nothing which he believes will at all be of use to the readers. Hear therefore how he introduces Jesus again as the Ensample of a most note-worthy act. For I do not think that any thing has been put in vain in the writings of the saints, but what any man deems small, he sometimes finds pregnant with no contemptible profit. The conversion of the Samaritans being then begun, and they on the point of looking for Him (for He knew as God that they would come): wholly and entirely is He intent upon the salvation of them which are Supra called, and makes no account of bodily food, although weaned ivith ^is journey, as it is written: that hereby again He might profit the teachers in the Churches, and persuade them to disregard all fatigue, and use more diligent zeal for those who are being saved, than for the care of their bodies.

' of the Lord negligently. In order then that we may learn that the Lord was accustomed to go without food at such times, he introduces the disciples, begging and all but on their knees, that He would take a little of their provisions, as ine^dtable and necessary food. For they

Supra had gone away into the dty to buy meat which they had now got and come with. *

Skilfully does the Saviour fashion His answer from what was before Him. He all but says darkly, that if they knew that the conversion of the Samaritans was at the doors, they would have persuaded Him rather to cling to us rpv- that as a delicacy * than to nourish the flesh. From this again we may learn how great love for man the Divine Chap. 5. Nature hath: for It considereth the return of the lost nuto ' ' ' salvation as both meat and treat ^. ^ rpocpriv

33 Therefore said the disciples one to another. Hath any man <^V

34 brought Him ought to eat 9 Jesus saith unto theyn. The disciples not yet understanding the discourse which was obscure^ were reasoning about what had often happened among themselves^ and descend to common place ideas, fancying that food had been brought Him by some one, and that it was perhaps more costly or sweeter than what had been got together by them.

My meat is to do the Will of Him That sent Me and to complete His Work. ^

Having wholly torn away the veil from His speech, He I shewed them in full translucence the truth, and forthwith introduces Himself as a type unto future teachers of the world, of steadfast and most exceeding excellent zeal, to wit in respect of the duty of teaching, and on this account fitly keeping thought for the needful care of the body secondary. For in saying that it was to Himself most pleasant meat, to do the Will of Him that sent Him and to finish His Worli, He limns the office of the Apostolic ministry and clearly shews, what manner of men they ought to be in habit^. For it was necessary (as it seems) " t?;i/ that they should be strung to taking thought for teach- * ing only, and it behoved them to be so far removed from the pleasure of the body '^, as at times not even to desire 7 t^$ e/s the service necessary for the mere accomplishing its pre- rpuq^^s servation from death.

And let this be said for the present, as tending to the type and pattern of Apostolic polity. But if we must in addition to what has been said, apply ourselves to speak more doctrinally. He says that He was sent, clearly by God the Father, either in respect of the Incarnation, wherein He beamed on the world with Flesh, by the good Pleasure and Approbation of the Father; or as the Word proceeding ''

filling- His decree, not as tliough taken as a minister of others' wills, but Himself being alike both the Living Word and the most evident JVill of the Father, readily saving those that wore lost. Therefore in saying that it is tlte ivork of Him That hath sent Him, Himself is shewn as its

Counsel and Will and Power of the Father is, I suppose, evident to all: but it is no trouble to prove it from the

'' ■ the Wo)-d ivas with God and the Word was God: let him see Counsel, in that the Psalmist says, as to God the Fa-

Will of the Father, that is the Son. That He is Power J Ps. also, thou shalt again understand hence. Command, 0 God 1

■ (he says) Thy strength: strengthen, 0 God, that ivhich Thou xvroughtcst for us. Thou seest clearly herein, that by the good Pleasure of God the Father, His Power, that is, the Son, was Licaruate, that He might strengthen this body, I which He perfected'^ for us. For if He had not tabernacled among us, neither would the nature of the flesh at all have put off the infirmit}^ of corruption. The Son then being Himself the good Will of the Father, perfects '^ His I Worh, being shewn forth salvation to them that believe] on Him.

But some one will say to this:,, If the Son is Himself! „the Will of the Father, what will was He sent to fulfil?; „ for the fulfilled must needs be other than the fulfiller." Wliat therefore do we say to this? The giving of names in- deed demands difference in the tilings sifynified, but often Chap. 5.... r\ c. IV. 35.

there is no difference in respect of God, and word regarding the supreme Nature rejects accuracy herein. For Its Properties are spoken of, not altogether as they are in truth, but as tongue can express, and ear of man hear. For he that seeth darkly, darkly also he speaketh. For what wilt thou do when He Who is by Nature Simple introduceth Himself to us as compound, in that He saith of them of Israel, And their children they made pass through the fire, wldch I commanded not, neither came it ^^^- '^"• info My heart? for must not the heart needs be other than he in whom it is? and how then shall God be yet conceived of as Simple? The things therefore about God, are spoken of after the manner of men: they are so conceived of, as befits God, and the measure of our tongue will not wrong the Nature That is above all. And therefore even though the Son be found speaking of the Will of the Father, as of something other than He, you will make uo difference, attributing fitly to the weakness of our words their not being able to say any thing greater, nor to signify their meaning in any other way.

And let these things be said in proof of the Son being conceived of as also the Will of the Father; but in the passage before us, no reason will compel us to conceive that the Will of the Father means the Sou, but rather we may well receive it as His good Will to the lost.

35 Sai/ not ye, There are yet four months and the harvest

He aofain taketh occasions of His Discourse from the time and event, and from the grosser things of sense He fashioneth His declaration of spiritual ideas. For it was get winter at that time, and the tender sprouting and fresh stalk of the seed was scarce bristling forth from the soil: but after the expii-ation of four months, it was awaiting its fall ^ into the hand of the reaper. Do not therefore ^ Tco-er. YE men say (saith He) that tliere are yet four months, and ir^o(TeSothe harvest cometh?

That is, raising np the eye of yonr understanding a little from the affairs of the earth, consider ye the spiritual sowing, that it hath progressed already and whitened unto the floor, and at length calls for the reaper's sickle unto itself. But from the similarity to things in actual 1 To>v if life^, you will see what is meant. For you will con- Trpov^L ceive that the spiritual sowing and multitude of sjairitual "^^^ ears, are they who, tilled beforehand by the voice of the

Prophets, are brought to the faith that should be shewn through Christ. But it is ivhite, as being already ripe and ready to the faith, and confirmed unto piety. But the sickle of the reaper is the glittering and most sharp word of the Apostle, cutting aAvay the hearers from the worship according to the law, transferring them to the floor, that is, to cf.S.Iren. the Church of God: there they bruised and pressed by p. 517. " good toils shall be set forth pure wheat worthy of the garner of Him Who gathereth it.

36 And he that reapeth receiveth wages, and gathereth frnit 1 unto life eternal, that both he that soweth and he that reap-

37 eth may rejoice together. For herein is the saying true,

It is the time (saith He) of the Word calling to the Faith, and shewing to the hearers the arrival at its consummation of the legal and Prophetic preachings. For the. law by typical services, as in shadows did foreshew Him That should come, that is, Christ: the Prophets after it, Heb.x.37 interpreting the words of the Spirit, Yet a little ivldle, were xxvi. 20. fore-signifying that He was even now at hand and coming. But since He hath stepped within the doors, the word of the Apostles will not remove to far distant hope that which was expected, but will reveal it already present: and i will reaj) from legal worship those who are yet in bond- | age to the law and who rest in the letter only, and will i'e^iv transfer them as sheaves into the Evangelic habit ^ and polity; and will likewise cut off from polytheistic straying brief and succinctly; will transform them who mind iliings Col. iii.2. on the earth unto the life of the Angels through faith to Christ- ward.

This (saith He) the word of the reapers will effect, yet shall it not be without an hire: for it shall surely gather for them, fruit which nourisheth unto life eternal: nor shall they who receive rejoice in themselves alone but as having entered into the labours of the Prophets, and having reaped the seed fore-tilled by them, shall fill up one company with them ^. But I suppose that the most wise Paul, having throughly learnt the types of things to come, hence says of the holy fathers and Prophets that. These all, per- Heb. xi. fected through faith, received not the promise, God having jyrovided some better thing for us, that they withont us should not ho made iierfect. For the Saviour thought good, that the reaper should rejoice together with him who before had sown.

38 I scut you to reap that whereon ye have not lalioured: other men have laboured, and ye are entered into their labours.

He at length unveils to them the whole mystery, and having removed the dark cloak of words, renders most clear the understanding of His meaning. For the Saviour being a Lover of the Prophets, and a Lover of the Apostles, makes neither the labour of those to be apart from the hand of the Apostles, nor does He allot entirely to the holy Apostles the glorying in respect of those who should be saved through faith in Him: but having mingled as it were the toil of each with their mutual co-work. He says (and with great reason) that one shall be the honour ^ to both. He affirms that the Apostles had en- ^ ^i^on.

Book 2. as havine" aronc before them in labour and time. That tliis will be to us too a most beautiful lesson, who will refuse to admit?

39 Jnd from that citi/ mauif of the Sumantans believed on Him for the saying of the looman which testified. He told me all that ever I did.

Israel is again hereby too condemned^ and by the ol^edience ^ of the Samaritans, is convicted of being alike reckless of knowing and harsh. For the Evangelist marvels much at the many who helievcd on Christ, saying. For the saying of the ivoman; although they who were instructed through the law to the knowledge hereof, neither received the words of Moses, nor acknowledged that they ought to believe the heraldings of the Prophets. He in these words prepares the way before, or rather wisely makes a defence before, for that Israel should with reason be thrust away from the grace and hope that is to Christward and that instead should come in the more obedient fulness of the Gentiles, or aliens.

40 So ichen the Samaritans were come %into Him, they hesonght Him that He would tarry ivith them: and He abode there

He explains in simplicity of words what took place: but prepares again another proof, that Israel ought justly to be cast off from their hope, and the aliens to be trans- •' /nfra- planted^ into it. For the Jews with their bitter and inff^af *"^' tolerable surmises, spitefully entreat Jesus manifoldly working miracles and radiant in God-befitting glory, and blush not to rage to so great an extent as to make Him an exile, and zealously to drive out of their city Him Who is the giver to them of all joy: while the Samaritans persuaded by the words of one woman, consider that they ought to come to Him with all speed. And when they were come, f evireiOfias- This word seems to in- dc^iXo^a6?;s, " reckless of knowing," tlie elude also, rendiness la hcHcic, as the jxerm and parent of wilful blindness, is germ and parent of obedience: to which contrasted-

Samaritans gain Him: the seed left to fructify. 231 tliev bearan zealously to entreat Him to come into their Chap. 5.

city, and to pour forth to them ^ of the word of salvation • ^[ and readily does Christ assent to both, knowing that the ^fvea-dat grace will not be unfruitful. For many believed because of His own Word.

Let him that is God-loving and pious''' hence know, 'o(|)i\othat from them that grieve Him Christ departeth, but He (p,\ev\adwellcth in them that gladden ^ Him through obedience f ^'f. ^/_ and good faith.

42 Jnl said unto the ivoman, No longer do we believe, because of thy saying: for ourselves have -heard Him and know that

From the greater things does the faith of the Samaritans spring, and not any longer from what they learn from others, but from those whereof they are the wondering ear- witnesses. For they say that they hioiv that He is indeed the Saviour of the uiorld, making the confession of their hope in Him the pledge of their faith.

43 Now after the two days He departed thence unto Galilee.

44 For Jesus Himself testified that a prophet hath no honour in his oicn country.

He departs from Samaria, having now sown the Word of salvation, and like a husbandman hidden the faith in them that dwell there, not that it might be bound captive in the silence of them that received it, quiet and deep buried, but rather that it might grow in the souls of all, creeping on and advancing ever to the greater, and running to more evident might. But since He passes by Nazareth lying in the midst, wherein it is said that He was also brought up, so that He seemed to be from thence and its citizen, and goes down rather to Galilee; of necessity he offers an explanation of His passing it by, and says that Jes\is Himself had testified that a, propliet hath no honour in Ids oivn country. For it is our nature to think nothing of what we are accustomed to, even though it be great and of price. And the Saviour thought not good to seek honour from them.

Book 2. like a vaiu-o'lorious mau and a brao-D-art, but knew well iv. 45-47. oo ^ that to those who have no thought that one ought to honour one's teacher^ neither would the word of the faith be any longer sweet and acceptable. With reason then does Ho pass by^ not thinking it right to expend useless labours upon them who are nothing profited^ and thus to lay down grace before them that despise it. For it was not reasonable that they who sinned so deeply should do so unpunished; since it is altogether confessed and undoubtedj that they will undergo the severest punishments, who knowingly despise Him and spurn a gift so worthy of

45 When therefore He was come into Galilee, the Galileans received Him, having seen all the things that He did at Jerusalem at the feast; for they also ivent nnto the feast.

Not without consideration do the Galileans receive Jesus, but in just astonishment at the wondi^ous works which they themselves had already seen Him do, both by their piety towards Him condemning the folly of the Jews, and found

" f^yvo- far superior in good feeling ^ to those who were instructed in the law.

46 He came therefore again into Cana of Galilee where He made the water tcine.

Christ loveth to dwell among those that are well disiiiyvci. posed ^, and to those who moi*o readily advance unto the perception and knowledge of benefits done them, He pour- 2 €7n5o- g^}^ forth - supplies of greater goods. He cometh then to work miracles in Cana, thinking it fit to confer an additional benefit on those therein, in that He had through His signs already wrought there, the idea previously implanted in their minds, that He could do all things.

47 Capernaum. When he heard that Jesus ivas come out of Jud(ea into Galilee, he besought Him that He ivonld come down and heal his son: for he teas at the point of death.

derstandetli not yet that He is by Nature God: lie calletli Chap. 5. Him Lord, but givetli not at all the true dignity of Lord-, ' ship. For he would have straightway fallen down and be- ver. 49. sought Him, not that he should by all means come to his house, and go down with him to the sick lad; but should rather with authority and God-befitting command drive away the sickness that fell on him. For what need for Him to be present to the sick, whom He could easily heal, even absent? how was it not uttej-ly without understanding to suppose that He is superior to death, and in no wise to hold Him God Who is filled with God-befitting Power?

Ad Except ye see signs and wonders, ye idll not believe. The nohle^nan saith unto Him,

A mind yet hard dwelleth in them who are deceived, but mightier will be the more wonder-working power of Him That calleth them unto faith. Wherefore the Saviour says that they need luonders, that they may easily be re-instructed^ unto what is profitable, and acknowledge Him '' /"fTa- Who is by JNature God. aOai

Feeble indeed unto understanding is the nobleman, for he is a child in his petition for grace, and almost dotes * ■■ i^p«Va without perceiving it. For by believing that Christ had at/p^j/ power not only when present, but that He would surely avail even absent, he would have had a most worthy conception of Him. But now both thinking and acting most foolishly, he asks power befitting God, and does not think He accomplishes all things as God, nor yet that He will be superior to death, although beseeching Him to gain the advantage over him that had all but overcome S; for the child was at the point of death. ver. 47.

50 Jesus saith unto him. Go thy way; thy son liveth.

Thus believing he ought to have come, but Christ doth s The Greek text of these words with a very slight correction the chief ought to have been edited (following Ms.) t<$ irAeiffTw KpaTrjcavTa ij.4pei.

'.' ' the stumblinof, as God. That then which the man should v/xwv a- have been admired for doing, this does he teach him even

'"" ""^ when he doth it not, revealed alike as the Teacher of things most lovely, and the Giver of good things in prayer. For in Go thy way is Faith: in thy son livetJi is the fulfilment of his longings, granted with plenteous and God-befitting

51 his way. And as he tvas nniv going doivn, his servants met him and told him, saying, Thy son liveth.

The one command of the Saviour healeth two souls. For in the nobleman it worketh unwonted faith, the child it rescueth from bodily death. Which is healed first it is hard to say. Both, I suppose, simultaneously, the disease taking its departure at the command of the Saviour. And liis servants meeting him tell him of the healing of the child, shewing at the same time the swiftness of the Divine commands (Christ ordering this very wisely), and by the fulfilment of his hope, speedily confirming their master weak in faith.

52 He therefore enquired of them the honr ivhen he began to amend; and they said unto him. Yesterday at the seventh hour

53 the fever left him. So the father knew that it was at the same hour in the which Jesns said nnto him. Thy so}i liveth: and

54 himself believed and his whole house. This is again the second miracle that Jesns did, when He ivas come out of Judtea

He enquires of them the liour of the turn for the better of the sick child, to prove whether it coincides with the time of the grace. When he had learnt that thus it was, and no otherwise, he is saved with his whole house, attributing the power of the miracle to the Saviour Christ, and bringing to Him a firmer faith as a fruit of thank-ofl'ering for these things.

2 up to Jerusalem. Now there is at Jerusalem the pool ivhich ^'^' is called in the Hebrew tongue Bethesda, having Jive porches.

3 In these lay a great multitude of impotent folk, of blind, halt,

4 withered, waiting for the moving of the water. For an angel of the Lord used to go down at a certain season into the pool, and trouble the water: tvhosoever therefore first after the troubling of the water stepped in was made whole of whatsoever disease he had.

Not for notliing does the blessed Evangelist straiglitway connect with what has been said the Saviour's return thence to Jerusaleiu: but his aim probably was to shew how superior in obedience were the aliens to the Jews^ how great a difference of habit and manners^ is seen between them, ^/^^'j" For thus and in no other way could we learn, that by the TptJirwc just judgment of God Who ruleth all and knoweth not to accept the person of man, Israel with reason falleth from the hope, and the fulness of the Gentiles is brought in in his place. It is not hard by looking at the contrast of the chapters '* to test what has been said. He shewed therefore that He had by one miracle saved the city of the Samaritans, by one likewise the nobleman, and by it had profited full surely (I ween) and exceeding much those who were therein. Having by these thing's testified the extreme readiness of the aliens to obedience, he brings the Miracleworker back to Jerusalem, and shews Him accomplishing a God-befitting act. For He wondrously frees the paralytic from a most inveterate disease even as He had the nobleman's son just dying. But the one believed ivlth his whole house, and confessed that Jesus is God, while the others, who ought to have been astonished, straightway desire to kill, and persecute, as though blasphemously transgressing, their Benefactor, themselves against themselves pronouncing more shameful condemnation in that they are found to fall short of the understanding of the h rf) Tcov KecpaAaiaii/ ayrnrapaO^aet of the Gospel now in use among us) and i. e., the liistories of the Samaritans and the history of the Jews contained in this of the nobleman (contained in what is present chapter, the 1th chapter according to the division

Ps. xxi. Jesus, Thoti slialt malce them the hacJi. For thev havinof been set in the first rank because of the election of the fathers, will come last and after the calling of the Gen- Rom. xi. tiles. For when tJie fulness of the Gentiles is come in, then shall all Israel he saved.

This line of thought the well-arranged order of the compilation of chapters brings forth to us. But we will make accurate inquiry part by part of the meaning of single verses.

6 and eight years. When Jesus saio him lie, and knew that he had been 7ioiv a long time,

bread, in which it is their custom to kill the sheep, to lb. iv. 3. wit, at the time of the Passover, Christ departeth from Jerusalem, and mingleth with the Samaritans and aliens, and tcacheth among them, being grieved at the stubbornness of the Jews. And having barely returned at the 'irauri- lioly Pcntccost (for this was the next solemnity''' in Jesupra rusalem and at no great interval). He heals at the wa- ^' " ' tors of the pool the paralytic, who had passed long time in sickness (for it was even his thirty-eighth year): but who had not yet attained unto the perfect number of the Law, I speak of four times ten or forty.

Here then will end the course of the history; but we must tiansform again the typical letter unto its spiritual interpretation. That Jesus grieved departs from Jerusalem after the killing of the sheep, goes to the Samaritans and Galileans, and preaches among them the word of salvation, what else will this mean, save His actual withdrawal from the Jews, after His sacrifice and Death at Jerusalem upon the Precious Cross, when He at length began to freely give Himself to them of the Gentiles and aliens, bidding it to be shewn to His Disciples after His S. Mattli. Resurrection, that He gocth hefore them all into Galilee?

But His return again at the fulfilment of the weeks of to Jews at end of world. Why Tlie Good questions. 237 holy Pentecost to Jerusalem, signifies as it were in types Chap. 5. and darkly, that there will be of His Loving Kindness a " ' return of our Saviour to the Jews in the last ages of the jiresent world, wherein they who have been saved through faith in Him, shall celebrate the all-holy feasts of the saving Passion. But that the paralytic is healed before the full time of the law, signifies again by a corresponding type, that Israel having blasphemously raged against Christ, will be infirm and paralytic and will spend a long time in doing nothing; yet will not depart to complete punishment, but will have some visitation ^ from the Saviour, and J^^^'^"' will himself too be healed at the pool by obedience and faith. But that the number forty is perfect according to the Divine Law, will be by no means hard to learn by them who have once read the Divine Scriptures. 7 Jesus saith 7into him, Wilt thou be made tvhole? The impotent man answered Him,

An evident proof of the extreme goodness of Christ, that He doth not wait for entreaties from the sick, but forecometh their request by His Loving Kindness. For He runneth, as you see, to him as he lieth, and compassionateth him that was sick without comfort. But the enquiry whether he would like to be relieved from his infirmity was not that of one asking out of ignorance a thing manifest and evident to all, but of one stirring up to more earnest desire, and inciting to most diligent. entreaty. The question whether he willed to obtain what he longed for is big with a kind of force and expression, that He has the power to give, and is even now ready thereto, and only waits for the request of him who receiveth the grace.

Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down 8 before me. Jesus saith unto him. Rise.

About the day of the holy Pentecost, Angels coming down from heaven used to trouble the water of the pool, then they would make the plash ^ therefrom the herald 9 ktvttow of their presence. And the water would be sanctified by

Book 2. tlio lioly spirits, and whoever was beforehand of the multitude of sick people in getting down, he would come up again disburdened of the suffering that troubled him^ yet to one alone, him who first seized it, was the might of healino- meted out. But this too was a sign of the benefit of the law by the hands of Angels, which extended to the one race of the Jews alone, and healed none other save they. For from Dan so called even unto Beersheba, the commandments given by Moses were spoken, ministered by Angels in Mount Sinai in the days afterwards marked out as the holy Pentecost. For this reason, the water too of the pool used not to be troubled at any other time, signifying therethrough the descent of the holy Angels thereon. The paralytic then not having any one to thrust him into the water, with the disease that holds him, was bewailing the want of healers, saying, I have no man, to wit to let him down into the water. For he fully expected that Jesus would tell and advise him this.

9 Take np thy bed and walk. And immediately the man teas made tvhole, and took np his bed and ivalked: and on the same day was the sabbath.

God-befitting the injunction, and possessing clearest evidence of power and authority above man. For He prays not for the loosing of his sickness for the patient, lest He too should seem to be as one of the holy Prophets, but as the Lord of Powers He commandeth with authority that it be so, telling him to go home rejoicing, to take his bed on his shoulders, to be a memento to the beholders of the might of Him That had healed him. Forthwith the sick man does as is bidden him, and by obedience and faith he gaineth to himself the thrice longed for grace. But since in the foregoing we introduced him as the image and type of the multitude of the Jews, who should be healed in the last times: come let us ifVij/oT}- ^]^{jj]^ Qfi something again harmonizing with the thoughts hereto pertaining, aualagous to those before examined.

On the Sabbath day doth Christ heal the man, when Chap. n. healed He immediately enjoins him to break through the custom of the law, inducinar him to ivalk on the Sahhatli Jer. xvii.

and this laden with his bed, although God clearly cries aloud by one of the holy Prophets, Neither carry forth a hurtheit out of your house on the Sahhath day. And no one I suppose who is sober-minded would say that the man was rendered a despiser or unruly to the Divine commands, but that as in a type Christ was making known to the Jews, that they should be healed by obedience and faith in the last times of the world (for this I think tlie Sahhath signifies, being the last day of the week): but that having once received the healing through faith, and having been re-modelled unto newness of life, it was necessary that the oldness of the letter of the law should become of no effect, and that the typical^ worship as it ""''"'Jwere in shadows and the vain observance of Jewish custom should be rejected. Hence (I think) the blessed Paul too taking occasion of speech writes to them who after the faith were returning again to the Law, I say unto you, Gal. v. 2. that if ye he circumcised, Christ shall profit you nothing; and again. Ye are severed from Christ, ivhosoever of you lb. 4. are j ustified, hy the law, ye are fallen from grace.

10 The Jews therefore said nnto him that teas aired, It is the sabbuth dui/, it is Hot lawful for thee to carry thy bed.

Most seasonably (I think) doth He cry over them, 7/e«?' jer. v. 21. now this 0 foolish people and heartless, which have eyes and see not. For what can be more uninstructed ^ ihsm^aTraidivsuch people, or what greater in senselessness? For they "^ ^*'""' do not even admit into their mind that they ought to wonder at the Power of the Healer: but being bitter reprovers, and skilled in this alone, they lay the charge of breaking the law about him who had just and with difficulty recovered fi'om a long disease, and foolishly bid him lie down again, as though the honour due to the Sabbath were paid by having to be ill.

Book 2. 11 lie answered them. He That made me whole. He said unto V. 11-11. 12,,j^^ Take np thy bed and walk. They asked him therefore

The sentence is replete witli wisest meaning and repnlsive of the stubbornness of the Jews. For in that they say that it is not lawful on the sabbath day to take up his bed and go home, devising an accusation of breaking the law against him that was healed, needs does he bring

T7> ano- had been ordered to walk by Him, Who was manifested to "^""' him as the Giver of health, all but saying something of this sort. Most worthy of honour (sirs) do I say that He is, even though He bid me violate the honour of the sabbath, Wlio hath so great power and grace, as to drive away my disease. For if excellence in these things belongeth not to every chance man, but will befit rather Godbefitting Power and Might, how (saith he) shall the worker of these things do wrong? or how shall not Ho Who is possessed of God-befitting Power surely counsel what is well- pleasing to God? The speech then has with-

13 imlk? But he that was healed wist not Who it ivas: for Jesus had conveyed Himself away, a multitude being in the

14 place. Jfterivard Jesus fndeth him in the temple and said unto him. Insatiable unto bloodshed is the mind of the Jews. For they search out who it was who had commanded this, with design to involve Him together with the miraculously healed (for he alone, it seems, was like to be vexing them in respect of the Sabbath, who had but now escaped impassable toils and snares, and had been drawn away from the very gates of death) but he could not tell his Physician, although they make diligent enquiries, Christ having well and economically concealed Himself, that He might escape the present heat of their anger. And not as though He could suffer anything of necessity, unless He willed to suffer, doth He practise flight: but making Himself an Ensample to us in this also.

Being hid at first economically. He appears again economically, observing the time fit for each. For it was not possible that ought should be done by Him Who knew no sin, which should not really have its fit reason. The reason then of His speaking to him He made a message for his souFs health, saying that it behoved him to transgress no more, lest he be tormented by worse evils than those past. Herein He teaches that not only does God treasure tip?/• Rom. man's transgressions unto the judgment to come, but manifoldly scourgeth those yet living in their bodies, even before the great and notable day of Him That shall judge all. But ^cts ii. that we are oftentimes smitten when we stumble and grieve God, the most wise Paul will testify, crying, For this cause iJ^oo^'* many are iveaJc and sicMy among you, and many sleep: for if we ivould judge ourselves, we should not he judged: but ivhen we are judged, ive are eliastened of the Lord, that we be not condemned tvith the ivorld.

15 The man departed, and told the Jews that it ivas Jesus Which had made him whole.

He makes Jesus known to the Jews, not that they by daring to do anything against Him should be found to be blasphemers, but in order that, if they too should be willing to be healed by Him, they might know the wondrous Physician. For observe how this was his aim. For he does not come like one of the faultfinders, and say that it ivas Jesus Who had bidden him walk on the Sabbath day, but Which had made him ivhole. But this was the part of one doing nought save only making known his Physician.

16 And therefore did the Jews persecute Jesus and sought to slay Him, because He was doing these things on the sabbath

The narrative does not herein contain the simple relation of the madness of the Jews: for the Evangelist does not shew only that they persecute Him, but why they blush VOL. I. R

Book 2. not to do tliis, sayiug most empliaticallyj Because He tvas doing these tilings on the sabbath dag. For they persecute Him foolislily and blasphemously, as though the law forbad to do good on the sabbath day, as though it were not lawful to pity and compassionate the sick, as though it behoved to put off the law of love, the praise of brotherly kindness, the grace of gentleness: and what of good things may one not shew that the Jews did in manifold ways spurn, not knowing the aim of the Lawgiver respecting the Sabbath, c iiKaio- and making the observance of it most empty ^? For as

S. Luke Christ Himself somewhere said, eacli one of them taketh his ox, or his sheep, andj leadeth them aivay to watering, and

Infra vii. that a tuan on the sabbath day receiveth circumcision, that the laiu of Moses be not broken: and then they are angry, because He made a man every whit whole on the sabbath day, by reason of the exceeding stubbornness alike and undisciplinedness of their habits, not even to brutes preferring him that is made in the Divine Image, but thinking that one ought to pity a sheep on the sabbath day, and unblamed to free it from famine and thirst, yet that they are open to the charge of transgressing the law to the last degree, who are gentle and good to their neighbour on the sabbath?

S. Matth. senseless, and thei-efore with justice deseiwe to hear. Ye do err, not hnoiving the Scriptures; come let us taking somewhat from the Divine Scriptures too shew clearly, that Jesus was long ago foredepicted as in a type taking no account of the sabbath. The all-wise Moses then, having at a great age (as it is written) departed from things of men and been removed to the mansions above, by the judgment and decree of God That ruleth all, Joshua the son of Nun obtained and inherited the command over Israel. When he therefore, having set in array heavy armed sol-

Josh. vi. diers ten thousand strong round about Jericho, was devising to take at length and overthrow it, he arranged

7 avv- with "^ the Levites to take the ark round about for six f5/5oJ * whole days, but on the seventh day, that is, the Sabbath, c. V. 17. shout along with the trumpets^ and thus the wall was thrown down, and they rushing in, took the city, not observing the unseasonable rest of the Sabbath, nor refusing their victory thereon, by reason of the law restraining them, nor yet did they then withstand the generalship of Joshua, but wholly free from reproach did they keep the command of the man. And herein is the type: but when the Truth came, that is Christ, Who destroyed and overcame the corruption set up against man's nature by the devil, and is seen doing this on the Sabbath, as in preface and commencement of action, in the case of the paralytic, they foolishly take it ill, and condemn the obedience of their fathers, not suffering nature to conquer on the sabbath day the despite done it by sickness, to such extent as to be zealous in persecuting Jesus Who was working good on the sabbath day.

Christ is speaking, as it were, on the sabbath day (for this the word Hitherto must necessarily signify, that the force of the idea may receive its own fitting meaning) but the Jews, who were untutored, and knew not Who the Only-Begotten is by Nature, but attributed to God the Father alone the appointing of the Law through Moses, and asserted that we ought to obey Him Alone; these He attempts to clearly convince, that He works all things together with the Father, and that, having the Nature of Him Who begat Him in Himself, by reason of His not being Other than He, as far as pertains to Sameness of Essence, He will never think ought else than as seemeth good to Him Who begat Him. But as being of the Same Essence He will also will the same things, yea rather being Himself the Living Will and Power of the Father, He worketh all things in all with the Father.

In order then that He might repel the vain murmuring of the Jews and might shame them who were persecuting Him on those grounds whereon they thought good

Book 2. to be augiy, as thougli the lionour due to tlie sabbath were despised, He says, il/// Fatlier ivorheth liitlierto and I worli. For He all but wisheth to signify some such thing as this, If thou believest, 0 man, that God, having created and compacted all things by His Command and Will ordereth the creation on the sabbath day also, so that the sun riseth, rain-giving fountains are let loose, and fruits spring from the earth, not refusing their increase by reason of the sabbath, the fire works its own work, ministering to the necessities of man unforbidden: confess and know of a surety that the Father worketh God-befitting operations on the sabbath also. Why then (saith He) dost thou uninstructedly accuse Him through Whom He works all things? for God the Father will work in no other way, save through His Power and Wisdom, the Son. Therefore says He, And I ivorh. He shames then with arguments ad ahsurdinn the unbridled mind of His persecutors, shewing that they do not so much oppose Himself, as speak against the Father, to Whom Alone they were zealous to ascribe the honour of the Law, not yet knowing the Son Who is of Him and through Him by Nature. SiKiT"' -^°^' ^^^^ reason does He call God specially ^ His own Father, leading them most skilfully to this most excellent and precious lesson.

18 For this therefore did the Jeivs seek the more to kill Him, because He was not only breaking the sabbath, but saying also that God teas His Father, making Himself Equal with God.

The mind of the Jews is wound up unto cruelty, and whereby they ought to have been healed, they are the more sick, that they may justly hear, Hoiv say ye, We are wise? For when they ought to have been softened in disposition, transformed by suitable reasoning unto piety, they even devise slaughter against Him Who proves by His Deeds, that He hath in no whit transgressed the Divine Law by healing a man on the sabbath. They weave in with their wrath on account of the sabbath, the truth as a cf. Prov. charge of blasphemy, snaring themselves in the meshes of

their own transgressions unto wrath indissoluble. For tliey Chap. 6. seemed to be pious in their distress that He being a Man^ should say that God ivas His Father. For they knew not yet that He Who was for our sakes made in the form of a servant, is God the Word, the Life gushing forth from God the Father, that is, the Only-Begotten, to Whom Alone God is rightly and truly inscribed and is Father, but to us by no means so: for we are adopted, mounting up to excellency above nature through the will of Him That honoured us, and gaining the title of gods and sons because of Christ That dwelleth in us through the Holy Ghost. Looking therefore to the Flesh alone, and not acknowledging God Who dwelleth in the Flesh, they endure not His spi-inging up to measure beyond the nature of Man, through His saying that Ood ivas His Father (for in saying. My Father, Supra He would with reason introduce this idea) but they deem that He Whose Father God properly is, must be by Nature Equal with Him, in this alone conceiving rightly: for so it is, and no otherwise. Since then the word introduces with it this meaning, they perverting the upright word of truth are more angry.

That the Son is not inferior to the Father either in power or in operation for any work but is Equal in Might and Consubstantial with Him, as of Him and that by Nature.

19 Jesus therefore answered and said unto them, Verilif verlbj I S'ti/ unto you, the Son can do nothing of Himself, but ivhat He sccth the Father do: for tvhat things soever He doeth, these doeth also the Son Ukevise.

What we have spoken of above^ ttis again He interprets '0-0777- in another way, from all quarters snaring^ the hearers unto finding of the truth. For the word which was not received at first, by reason of the weakness of them that could not understand, He re-forms in another way, and going through the same thoughts introduceth it manifoldly. For this too is the work of the virtue that befits a teacher, namely not to make his word rapid and speeding beyond ^ivirapv- ^]^g knowledge of the pupils, but carefully wrought" and •'■hiaipoposs diversely fashioned^ and that by frequent change of expresiuejw""" s^o^ strips off the difficulties in the things under consideration. Mingling then human with Divine, and forming one discourse of both. He as it were gently sinks the honour befitting the Only-Begotten, and raises the nature of man; as being at once Lord and reckoned among servants. He says, The Son can do nothing of Himself, hut what He seeth the Father do: for lohat things soever He doeth, these doeth also the Son likewise. For in that He is able to do without distinction the works of God the Father and to work alike with Him That begat Him, He testifieth the identity of His Essence. For things which have the same nature with one another, will work alike: but those whose mode of being is diverse, their mode of working too will bo in all respects not the same. Thei'efore as Very God of Chap. 6. Very God the Father, He says that He can do these things equally with Him; but that Ho may appear not only Equal in Power to the Father, but likeminded in all things, and having in all things the Will One with Him, He saith that He can do notliinrj of Himself, hut ivhat He seeth the Father do.

Just as though He should say distinctly to those who are trying to persecute Him for healing a man on the Sabbath day, Ye deem the honour of the Sabbath broken, but I would not have done this, had I not seen My Father do the like; for He worketh for the good order of the world on the Sabbath too, even though through Me. It is then impossible (saith He) that I, the Son of Him by Nature, should not wholly in all things work and will the works of the Father, not as though I received from without by being taught the exemplar of action, or were called by a deliberate motion to will the same with the Father, but by the laws of Uncreated Nature I mount up to Equal Counsel and Action with God the Father. For the being able to do nothing of Himself, is excellently well defined herein. And thus I deem that piously minded we ought to bring into captivity every thought to the obedience o/^^"''- Christ, as it is written.

But perchance the opposer of the truth will disbelieve, and will make what is said the food so to say of his own ill counsel saying: " If the Son were Equal to the Father, „ attributing to Him no Preeminence as of necessity, by „ reason of the inferiority of His Own Nature, what in-,, duced Him so unconcealedly ^ to say, that He could do ^uKara- „ nothing of Himself hut ivhat He seeth the Father do? For '^°' „ clearly (saith he) does He herein confess that He can do „ nothing at all of Himself, as knowing Him that is the „ Better and superior to Himself. But do thou again refute,, our argument. ^^

What then is to be said to these things by us? Bold unto blasphemy is the enemy of Christ and drunken with folly he perceives it not. For one must, most excellent sir.

Book 2. test accurately the force of wliat has been said, and not c. V. 19. "^....

For to what kind of equality with the Father dost thou deem it right to bring down the Son, by reason of His saying that He can do nothing of Himself, hid ivhat He seeth the Father do? Is it as not having Equality in Power that He says these things, although from the very passage under consideration one may see that the Son is Equal in Power with the Father, rather than inferior in God-befitting Might? For plainly He does not say, The Son can do nothing of Himself except He receive Power of the Father (for this would be the part of one really weak) but, hut luhat He seeth the Father do. But that by the sense of seeing, we are not usually called to be powerful, but to look at something, I suppose no one will dispute. The Son then in saying that He looketh on the works of His Father doth not shew Himself impotent, but rather a zealous Imitator, or Beholder: and how, shall be more accurately spoken of in what follows. But that through His exact and likest working, I mean in all things. He is shewn to have Equality in Power, Himself will clearly teach below, adding as of His Father, /or what things soever He doeth, these (saith He) doeth also the Son likewise. How then is He inferior. Who is Eminent in equal workings with God the Father? for will the offspring of fire work ought difierent from fire, any change being seen in its work? how could it be so? How then will the Son work in like manner with the Father, if by reason of having inferiority He come short of equal Might with Him?

And these things were taken from the words at present under comment. But let iis consider, going through other considerations also, whether the Nature of the Son admits any law of inferiority to that of the Father. Let the consideration of Power also be before us. Do they « a\rietv6v confess that the Son is God of God by Nature and verily ^ and of the actual Essence of the Father; or do they say indeed that He is God, but blasphemously add, that He is if inferior, the Godhead admits weahiess. 249 outside of the Essence of tlie Father? If then they say that Chap. 6. He is not of the Essence of the Father, He will neither be " ' ' God by Nature, nor Very Son. For that which is not of God by nature, neither ought it at all to be conceived of as by nature God, -nor yet Son if it be not begotten of the Essence of the Father, but they are bringing in privily ^ to ^3!"^'^' us some bastard and new god. If they do not say this, blushing at the absurdity that is in their own doctrines, but will grant that the Only-Begotten is truly of the Father, and is God by Nature and Verily: how will He be inferior to the Father, or how powerless to ought, and this not accuse the Essence of Him Who begat Him? For if it be possible that He Who is by Nature God should at all be impotent, what is to hinder the Father from being in the same case, if the Divine and Ineffable Nature once has the power of being so, and is already so manifested in the Son, according to their account? Hence then neither will the Divinity be Impassible, nor will It remain in sameness''' and Bliss wholly Unchangeable. But who (tell ^ 'r«"T<5- me) will endure them that hold such opinions? Who when the Scripture crieth aloud that the Son is the Lord Ps. xxiv. of Hosts, will not shudder to say, that He must needs be strengthened, and is imperfect in that which of right is His alone with the Father and Holy Ghost?

But our opponent will say again,,,We say, that the Fa- „ ther surpasses the Son in this. For the One is the „ First Beginner of works ^, as having Perfection both in^Twi/ „ Power and in the knowledge of all things: but the Son ^^poKarap.,, becomes first a spectator then a worker by receiving '''^"^"^ „ into Himself the imitation of the Father's working, in „ order that through the similarity of works. He too might „ be thought to be God. For this He teacheth us, saying,, that He can do nothing of Himself hut what He seeth the „ Father do."

What art thou saying, thou all-daring? doth the Son receive into Himself the types of the Father's Working, that thereby He may be thought to be God? By learning then will He be God, not by Nature. As in us is (it may

Book 2. be) knowledge and arfc^ so is in Him the Dignity, and Ho " ' is rather an Artificer of the Avorks of Deity than Ver}^ God: yet is He (I suppose) altogether other than the art that is in Hini, though it be God-befitting. Him then that has passed forth of the boundaries of the Godhead, and has his gloi-y in the art alone, how do angels in Heaven worship Him, we too worship without blame, albeit the Holy Scripture admonisheth us that we ought not to serve any apart

Dent. ship the Lord thy God and Him only shalt thou serve. Yet ^'' ''' the holy multitude of Angels in particular erred not from what is befitting, but they worship the Son and serve Him with us, acknowledging Him to be God by Nature, and not by learning, as those babbling say: for they perceive not (it seems) into how great absurdities they will thence fall. For in the first place the Son will admit change and variation as from the less to the greater, albeit Himself saith Mai, iii. through the Prophefc, Behold, behold I am, and change not. The Psalmist too will surely lie in the spirit, crying out to

Ps. cii. the Son, But Thou art tlie Same. For He awaiteth, as 27....

those say, the Father's working at something, as a Guide and Teacher, that He may see and imitate. Then how will not such an one appear to mount up from ignorance of certain things unto knowledge thereof, and to turn from worse to better, if we reckon that knowledge of any thing good is better than not knowing it?

Next, what additional absurdity is herein beheld? Let them tell us who introduce God as an Instructor rather than a Father, Doth the Son await the sight of His Fathei^'s works in ignorance of them, or having most perfect knowledge of them? If then they say that He awaits though He knows them, they clearly shew that He is doing something very superfluous, and the Father practising a

9 eluaio- most idle thing ^: for the One, as though ignorant looks l-'pdyua. ^t what He knows perfectly, the Other attempts to teach

Tos iiri- Qj-^g Who knows: and to whom is it not evident, that such things incur the charge of the extremest absurdity? But perchance they will not say this; but will go over to the opposite alternative. For tliey will affirm that He await- Chap. 6. eth of necessity the Father working in order to learn by ' ' * seeing. How then doth He know all thinqs before they Hist. ■ were? or how will He be true saying of Himself, Am I a jer. xxiii. God at hand, saith the Lord, and not a God afar off? Shall j^' xxxii. ought he hidden from Me? But how is it not absurd and ^7 LXX. unlearned to believe that the Spirit sea.rchetJt and know- i Cor. u. eth the d.eep things of God, and to suppose that the Giver of the Spirit is in ignorance of the works of the Father and of His own Spirit, so as to come short in knowledge? For will not the Son at length lose His being Wisdom, if He be wholly ignorant and receive by learning? for He will be a recipient of wisdom, rather than Wisdom Itself by Nature. For wisdom, is that which maketh wise, not that which is formed to become wise, just as light too is that which enlighteneth, not that which is formed to receive light. Therefore is He again other than the wisdom which is in Him, and in the first place He is not Simple, but compounded of two: next besides this, He will also lose the being God, I mean God by Nature and Essentially. For the Divine Nature endureth not the being taught by any at all, nor the duplication of composition, seeing It hath as Its Proper Good the being both Simple and All- Perfection. And if the Son be not God by Nature, how djDth He both work and do things befitting God Alone? will they say that it suffices for Him unto God-befitting Power, only to see the Father working, and by the mere sight does He attain to being by Nature God, and to being able to do such things as He That sheweth Him doth? There is therefore nothing to hinder, but that many others too should be manifested to us as gods, if the Father be willing to shew them too the mode of His works, and the excellence of the Father's Essence will consist in learninsr something over and above ^. For He that was taught (as ^irepirrhv those say) is found to have mounted up to the dignity of the God-head by Nature, saying, / and My Father are Infra x. One, He that hath seen Mo hath seen the Father. ' ^'^* '

Book 2. is heaped up by them, from their choosing so to think, and let them think truly of the Son as it is written. For neither by contemplation of what is performed by the Father, nor yet by having Him as antecedent to Himself in actions, is the Son a Doer or Wonder-worker, and by reason hereof God: but because a certain law of Nature carries Him to the Exact Likeness of Him who begat Him, even though it shine forth and is manifested through the unceasing likeness of Their Works. But setting before us again, - rh TOO if you please, the verse ^, and testing it with more dili- Ke<^^\o(- gent^ scrutiny, let us consider accurately, what is the ov, the force of the words and let us now see how we must think

Verily verily I say unto yon, The Son can do nothing of Himself but what He seeth the Father do: for tchat things soever He doeth, these doeth also the Son likeivise.

Thou seest how through the exact likeness too in the works, He sheweth Himself like in all things to the Father, that thereby He may be shewn to be Heir of His Essence also. For in that He must of necessity and incontrovertibly be conceived of as being God by Nature, Who Hath Equal

^ '"^'''y*'' working ^ with God the Father, the Saviour says thus. But let no one be offended, when He says economically that He can do nothiixj of Himself but what He seeth the Father do. For in that He was now arrayed in the form of the servant and made Man by being united to flesh. He

* SidXf^iv did not make His discourse ^ free, nor altogether let loose unto God-befitting boldness, but used rather at times by an economy such discourse as befits alike God and Man. For He was really both in the same.

And this is one true word, but I think one ought agaiu to explain what is before us in another way too, and to apply more keenly to the accurate meaning of the passage. Tlie Son (it says) can do nothing of Himself hut what He seeth the Father do. The word cannot, or impossibility, is predicated of certain things, or is applied to certain of things that are. For this being predicated we say is not indicative at all of necessity, nor of weakness; Chap.6. but often denotes the stability of natures and the im- ^' ^' ' moveable condition of essences, in respect of wliat eacli thing mentioned either is or has been, and of what it can effect by nature and without change. But let our argument, if you please go through demonstration also. When for instance a man says that he cannot carry a piece of wood, immeasurable ^ perhaps and heavy, he ^ ^T^nx^- predicates his innate weakness: but when another says, conjec- I being by nature a reasonable man, and born of a fa- dTrrjxes ther by nature reasonable, cannot do anything my own and of myself, which I do not see belonging to the nature of my parent; the words " I cannot " express the stability of essence, and its inability to change into any thing but what it is. For (says he) I cannot of myself be not a reasonable creature, strengthened by increases accruing to me by nature: for I do not see the power of doing this in the nature of my father. In this way then you may hear Christ saying. The Son can do nothing of Himself hut ivhat He seeth the Father do. For do not (saitli He) blame the works of the Son: for He beholding, as in His Proper Thoughts or Natural Motions''', the I ws eV Essence of Him That begat Him; what things He seeth iwolais That Nature befittingly work, these He doeth and none J^^u-^^' other, not being able to suffer ought contrary to His Na- "'"'JMao'"' ture, by reason of His being of It. Thus, the Nature of the Father hath the Will to compassionate: the Son seeing this inherent therein, is Compassionate as being of Him by Nature, not being able to be Other than what It is. For He hath of the Father, as Essence, so the good things too of the Essence, simply that is and uncompound as God, therefore He wisely subjoins to the former words. For what things soever He doeth, these doeth also the Son likewise: in these words collecting, so to say, the whole meaning of His being able to do nothing of Himself, hut what He seeth the Father do. But by considering the cause why the Son says these things, you will apply your mind more accurately to the things spoken by us.

Book 2. When tlien He on tlie sabbatli clay was compassionating the paralytic^ the Jews began trying to persecute Him: but Christ shames them^ shewing that God the Father hath mercy on the sabbath day. For He did not think He ought to hinder what thinsfs were tending to our salvation. And to, and I 'worh. But when they of their gi'eat ill-counsel shev^^ed that they were vexed at these things. He subjoins again Tlie Son can do nothing of Himself hut what He seeth the Father do: for ivhat things soever He doeth, these doetli also the Son likewise. For since (saith He) the Father refuseth not to have mercy on the sabbath day, I, seeing that He is altogether full of compassion, am therefore Mys Koivo- self too wholly compassionate, not able to cut out anew ^ Tofiriaai ^^ Mysclf the Essence of My Fathei*, through not appearing and being such as He is by Nature. For I wholly work what is His, as being of Him.

But the saying that the Father is antecedent in the 9 TrpoKa- works ^, is not free from the deepest unlearning. For how rapKTiKh. siioui(j He ever of Himself and alone begin, Who has the J^Swo^ij/ gon as the operative Power for all things^. Eternally with Him, the Exponent^ of His Will as to ought and of His motion to operation in respect of ought. But if' they uninstructedly assert that He awaits the Separate^ TiK^j/ Operation of the Father for each several work, in order to imitate equally, let them shew us that the Father wrought

4 isia anything separately '^ and of Himself, or what paralytic He having first healed, hath given the deed as a pattern to His Son.

5 a^vXa- Those who were heedlessly ^ blaspheming against Him by reason of the sabbath, Christ convicts of being foolishly exasperated to empty anger, making most clear proof of the matter by saying that He is loved by His Father. For if the Father wholly loveth the Son, it is plain that He loves Him not as grieving Him, but rather as gladdening Him in what He does and works. Vainly then do they perse-

The Father's Love in Perfect sameness of the Son. 255 cute Him Who refuseth. not to shew mercy on the sabbath^ CHAP.fi.

and hereby again are they found opposing the decrees of God the Father. For they think they ought to hate Him Whom He loves, but it is altogether (I suppose) manifest, that He would never have loved Him if He had gone contrary to the Will of His Father, and been accustomed to do of Himself^ and Alone whatsoever Himself willed. But ' '" since He justly loves, He approves, it is plain, and agrees to the breaking of the sabbath, and shews that it has nothing in respect of which God the Lord of the Law might reasonably be angry.

and sheweth Him all things that Himself doeth;

Needs does He subjoin this too to the preceding; and wherefore, I will say. Fathers who are among us, sometimes overcome by natural affection, bear with their sons grieving them, and seeing them attempt things against their judgment, they often suffer it. For vehement is the yearning love^ implanted in them in respect of their chil- ' 7ro0oy dren persuading them to overcome all littleness of soul ^ **, M'^potowards them. But not thus (saith He) does God the Father love the Son, for He cannot do anything which He too does not work by Nature, but as having One Essence with Him, He is called by certain Physical laws, so to say, to identical Will and Power. The Son then (saith He) worketh nothing contrary to what is pleasing or fitting to the Father, nor does He vaunt Himself in the love of the Father ^, as though a lover of novelty in ' t^s toG His works and unbridled, but whatsoever things He sees aydir-ns Him doing, as in conception, all these He performeth re- '^TpelfTat strained by Identity of Essence from falling aside in ought that is befitting God. For He hath no part with change in ought, or variableness: for He remaineth the Same un- Pf. cii. ceasingly, as the Psalmist says. The Father again sheweth the Son what He Hiviself doeth, not as though setting before Him things depicted on a tablet, or teaching Him as though ignorant (for He knoweth all things as God): but depicting Himself wholly in the Nature of His Offsj)ring,

Book 2. and sliewiug in Him His Own Natural Properties in order that from what Properties Himself is and is manifested. He may know of what kind and Who He is by nature That

Who the Son is hut the Father, and Wlio the Father is, but the Son. For the accurate knowledge of each is in Both, not by learning, but by Nature. And God the Father seeth the Son in Himself, the Son again seeth the Father the Father in Me. But 'Ho see'^ and "to be seen" must here be conceived of after a Divine sort.

^^^' ■ to kill Jesus, because He was not only breaking the sabbath, but saying also that God was Bis Father, making Himself Equal loith God. He therefore put down the accusation respecting the sabbath, by shewing that the Father Himself worked on the sabbath day, and expending many words thereupon: and endeavours to teach them that He is in Equality with the Father, even when made Man for our sakes (for this was what the argument yet lacked), and therefore does He say And greater works than these will He shew Him that ye may marvel. And what again does He will to shew us hereby? Supra The paralytic (it says) has been healed, which had an in-

■firmity thirty and eight years. And marvellous indeed the Power of Him That healed him, God-befitting exceedingly the Authority. This so great Wonderworker, no one (I suppose) in his senses would blame for saying that He is God, and since He is Son, Equal in all things to Him That begat Him. But since ye (He says) imagining things most wicked and foolish, are oifended because of this mortal Body, ye must needs learn that My Authority and Power stop not here: for ye shall be, even though ye will it not, spectators of greater wonders, to wit of the resurrection of the dead, and yet more shall ye be as-

Whom now ye cliarge with blasphemy and are not ashamed to persecute, for merely saying, I am the Son of God. Infra x.

But how God the Father shews His Works to the Son, Supra p. we have already said at much length.

21 For as the Father raise th the dead and quickeneth them, so the Son too quickeneth whom He will.

See again in these words clear proof of His Equality. For He That worketh equally in respect of the reviving of the dead, how can He have inferiority in ought? or how shall He be of another nature and alien to the Father Who is radiant with the Same Properties? For the Power of quickening, which is in the Father alike and the Son, is a Property of the Divine Essence. But the Father doth not again separately and of Himself quicken some, the Son some separately and apart: for the Son having in Himself by Nature the Father, the Father doth all things and worketh all things through the Son. But since the Father hath the Power of quickening in His Own Nature, as also Himself too. He attributes the Power of quickening the dead as though accruing to each separately.

That nought of God-befitting Dignities or Excellences is in the Son, by participation, or from without.

22 For neither doth the Father judge any man, hut hath committed all judgment tmto the Son.

He introduceth an other God-befitting and marvellous thing, in many ways persuading them that He is God by Nature and Verily. For to what other would it befit to judge the Avorld, save Him Alone Who is God over all. Whom too the Divine Scriptures call to this, say-

Ps. Ixxv. again. For God is the Judge, He putteth doivn one and setteth

Him by the Father, not as being without authority hereto, but economically as Man, teaching that all things are more suitably referred to the Divine Nature, whereto Himself too being not external, in that He is Word and God, 1 oiKoeev hath inherently^ authority over all; but in that He is made iCor. iv. Man, to whom it is said. What hast thou that thou didst ^* not receive, He fittingly acknowledges that He received it.

To these things again one of our opponents will say, „Lo, the Son evidently declares that He hath received „ judgement oi the Father; but He receives (it is plain) as „not having. How then will not He That gives with „ Authority be greater and of Superior Nature to Him,,Who must needs receive?'*

What then do we say to these things? Our prearranged argument has been, I think, not unskilfully managed, introducing a consideration specially befitting the time, to wit of the Incarnation, and most accordant with the economy of the Flesh, when He was called a servant, when

Receiver andgivermayheequal. Judging anopet'ationnot of essence. 259 He humbled Himself, made in our likeness. But since Chap. 7.

it seemeth good to thee haughtily to despise the simpler doctrines, and to make more ci-itical examination of them, come then, opposing thy objections, let us first say. Not altogether, nor of necessity, sir, doth he that is said to give anything, impart it to the recipient as though he had it not, nor yet is the giver always greater than the receiver. For what wilt thou do, when thou seest the holy Psalmist saying in the Spirit, Give glory to God? Shall Ps. Ixviii. we consider that God is in need of glory, or that we who are commanded to offer Him this, are on this account greater than the Creator? But not even thou wilt dare to say this, who shunnest not the fear of blasphemies. For full of glory is the Godhead, even though It receive it not from us. For He who receives as honour, what He hath of Own^, " o^i^odev will never be thought inferior to those who offer Him glory as a gift. One may often see that he who has received anything is not inferior to the giver, and that the Father is not therefore of Superior Nature to His offspring, because He hath committed to Him all judgment.

Next we must consider this too. To judge or to give judgment, are rather operations and acts conceived as properties of essences than themselves truly essences. For we in giving judgment do something, being in ourselves^ ^ 15mC6vwhat we are. But if we grant that judging or giving judgment is of the nature of an essence, how must we not needs grant, even against our wills, that some cannot exist at all, except as judges, and that their being wholly ceases together with the termination of the judgment? But so to think, is most absurd. Judgment then is an operation, and nothing else. What then hath the Father committed to the Son? No accession from His Own Nature, in committing all judgment to Him, but rather an operation in respect of them that are judged. How then will He herein be greater, or of Superior Nature, by having added anything which was not in the Son Who saith, All things Infra that the Father hath are Mine? ^^^' '

Book 2. As God the Father, having the Power to create, createth 'all things through the Son, as through His own Power and Might: so having the Power too to judge. He will work this too through the Son, as His Own Righteousness. As though it were said that fire too yielded up burning to the operation that is of itself by nature, the fact taking this direction: so piously interpreting. Hath committed, shall we escape the snare of the devil. But if they persist in shamelessly asserting that glory is added to Him of the Father, through His being manifested Judge of the earth, let them teach us, how He is any longer to be considered Lord of glory. Who in the last times was crowned with the honours hereunto pertaining.

That the Son being God and of God by Nature, and the Exact Image of Him Who begat Him, hath equal honour and glory with

23 That all should honour the Son even as they honour the Father: he that honoureth not the Son honoureth not the Father Which sent Him.

A CAUSE and reason of the things already enumerated, is now evident, viz., that the Son ought to be honoured in Equality and likeness with the Father. For recapitulating a little, and carried back to a recollection of the preceding, you will view accurately the force of the passage. He said then that God was His Father, making Himself Equal Supra vnth God; then again He began shewing that He was of Equal strength and skill, saying. For what things soever He Supra doeth, these doeth also the Son likewise. That He is both ^^^' ^^' Life and Life-giving by Nature, as is He too Who begat Him, He shewed plainly, adding. For as the Father raiseth Supra up the dead and quickeneth them, so the Son too quickeneth whom He will. But that He will be also Judge of all, the Father in all things co-approving and consenting, He declared, saying, For neither doth the Father judge any Supra man, hut hath committed all judgment unto the Son. What ''°^' '^'' then is the cause of these things? what induced the Only- Begotten to say all this? That all men (He saith) should honour the Son even as they honour the Father. For if He hath all things whatever the Father hath, as far as appertains to God-befitting Dignity, how is it not fitting that He to Whom nothing is lacking to Identity of essence should be crowned with equal honours with Him? What then do they say to this too who j^erverf all equity, as saith Mic.iii.9. the Prophet Isaiah?

What then is our answer to these things? With bitter words do the fighters against God bay at us, but without Phil. iii. are dogs, as Paul saith, without are evil luorhers, without the right faith are the concision. For we are sons of the truth and children of the light. Therefore we will glorify the Only-Begotten together with God the Father, not with any difference, but in equality of honour and glory, as God of God, and Light of Light, and Life of Life. And overmuch enquiry into what is to be received as faith, is not without hazard: nevertheless we must test the force of the As, lest our opponents be overwise in their own conceits. When therefore As is applied to things unlike in their nature, it does not wholly introduce absolute equality, but rather likeness and resemblance, as ye yourselves acknowledged above; but when it is applied to things in all respects like to one another, it shews equality in all things and similitude and whatever else is found to have the same force with these. Just as if I say. Bright is the sun in Heaven, bright too is silver which is of the earth, yet is the nature of the things mentioned diverse. Let any of the rich of the earth be supposed to say to his Chap. 8. household servants. Let the silver shine as the sun. In this case we very justly say that earthly matter attains not to equal brightness with the sun, but to a certain likeness and resemblance, although the word As be used of it. But let Peter and John (suppose) of the holy disciples be brought forward, who both in respect of nature and of piety towards God, fail not of an accurate likeness one to another, let the As be applied, some one saying of them, as here. Let John be honoured by all, even as Peter, will the As here be powerless, so that equal honour ought not to be paid to both? But I do not suppose that any one will say such a thing: for he will see that there is nothing to prevent it.

According to this analogy of idea, when the As is applied to the Father and the Son, why sTiould we shrink from crowning Both with equal honours? For He having considered before, as God, things to come, and having carefully viewed the envious opposition of thine unlearning hath brought in the As, not bare and bereft of the aid befitting it, but having strengthened it beforehand with convenient proofs, and shewn afore that He is God by Nature (for He made God His Father): having again fore- Supra shewn that He is both God the Creator and of a truth Life, ^^^' ' and having before introduced Himself, altogether glorying (so to say) in the Attributes ^ of God the Father, — He after- 1 i^id/j^aai wards seasonably subjoins That all men should honour the Son even as they honour the Father too. Then what objection still appears, what is there to hinder, that He, in Whom are Essentially the Properties^ and excellencies oi'^xhitx. the Father, should attain to an equal degree of honour? for we shall be found honouring the very Nature of God the Father, full well beaming forth in the Son. Wherefore He proceeds. He that honoureth not the Son honoureth not the Father vjhich sent Him. For the charge of dishonouring the Son, and the force of blasphemy against Him, will mount up unto none other more truly than the Father Himself, Who put forth the Son as it were from the

Book 2. Fount of His Own Nature, even though He be seen throughout the whole Holy Scriptures as everlastingly with Him.

„ Yea (saith the opponent) let the charge from dishonour- „ ing the Son go to whatsoever you please, or rather let it „ reach even unto God the Father Himself. For He will be „ angry, and that with reason, yet not wholly so, as though „ His Very Nature were insulted in the Son, according to „ our just now carefully finished argument, but since He „ is His Image and Impress, formed most excellently after „ His Divine and Ineffable Essence, He is with reason „ angry, and will wholly transfer the wrong to Himself. „ For il were indeed most absurd, that he who insulted „the Divine Impresses, should not surely pay the penalty „ of his sin against the Archetype. Just as he who has in- „ suited the images of earthly kings, is punished as having „ indeed transgressed against the ruler himself. And in „ like manner shall we find it decreed by God in respect of

Gen. ix. ^^ ourselves also: for Whoso (saith He) sheddeth man's blood, „for his blood shall he he ^loiired forth: because in the Image of „ God He made man. Seest thou then hereby very clearly „ (saith he) that if the Image be wronged, and not alto- „ gether the Divine Nature, God the Father deems it right „ to be angry? In this way then let that which is said

^ iffx-nt^a.- jjby Christ be conceived of and adapted^. He that honoureth „ not the Son, neither doth he honour the Father."

Shall then the Only Begotten be classed with us as external to the Essence of the Father? how then will He yet be God by Nature, if He altogether slip out of the bounds of the Godhead, situate in some nature of his own and of other sort than that wherein the Father is? and we do ^^Tong, it seems, in bringing into one count of Godhead % the order* of the Holy Trinity. We ought, we ought at length to worship the Father as God, to impart some glory of Their Own to the Son and the Spirit, severing them as it were into different natures, and defining severally to Each the mode of His Existence. Yet do the Divine Scriptures declare unto us One God, classing with the Father the Son Chap. 8. and the Spirit, so that through Their Essential and exact sameness the Holy Trinity is brought unto one count of Godhead. The Only-Begotten is not then alien from the Nature of'Him who begat Him, but neither will He be a whit conceived of as Son in truth, if He beamed not forth from the Essence of the Father.(for this and no other is the definition and mode of true sonship in all) but if there be no Son, God^s being Father will be wholly taken away too. How then will Paul be true in saying of Him, Of JVJiom every family in Heaven and earth is wainer?? Eph. iii. For if He have not begotten of Himself in God-befitting manner the Son, how shall the beginning of Fatherhood be in Him, going through in imitation to those who are in Heaven and earth? But God is in truth Father: the Only- Begotten therefore is by Nature Son, and is of a surety within the bounds of the Divinity. For God will be begotten of God even as man (for example) of man, and the Nature of God the Father, Which transcends all things, will not err ^ by bearing fruit not befittinof It, ^ Sia^p^v-

But since some blasphemously and foolishly say, that it is not the Nature of God the Father That is insulted in the Son, when He does not receive due honour from any, but that He is angry reasonably and rightly, at His Own Image being dishonoured in Him; we must ask them in what sense they would have the Son be and be called the Image of the Father. Yea rather let us forestalling their account, determine beforehand the Nature of the Image, according to legitimate reasoning: for so will the result of our enquiries be clear and more distinct. Therefore Different one and the first mode of imas^e is that of sameness of "i*^.^"'"^^

" of image nature in properties exactly alike*', as Abel of Adam, or Isaac " airapaxof Abraham: the second again is that consisting in likeness of impress, and accurate impression of form, as the King's delineation in wood, or made in any other way, most excellently and skilfully, as respects him. Another image again is taken in respect of habits and manners, and conversation '^ and inclination to either.good or bad, as for instance " itoa..-

Book 2. it may be said that the well-doer is like Paul, him that c. V. 23...

is not so like Cain (for the being equally good or bad, works likeness with either, and with reason confers it) Another form of image is, that of dignity and honour and glory and excellence, as when one for instance succeeds another in a command, and does all things with the authority which belongs to and becomes him. An image in another sense, is in respect of any either quality or quantity of a thing, and its outline and proportion: for we must speak briefly.

Let then the most critical investigators of the Divine Image '' teach us, whether they think one ought to attribute to the Only-Begotten the Essential and Natural Likeness, and thus say that the Only-Begotten Word proceed-

8 TTDoe- ing ^ from the Father is an Image of Him in the same ^ ''^" sense as Abel is of Adam, who retained in himself the whole nature of his parent, and bore the count of human nature all-complete? or will they be vexed at this, compelled to confess the Son truly God of God by Nature, and turning aside according to their custom to fight against the truth, advance to the second kind of image, which is conceived to exist in mere form, impress and

9 axwart Outline ^? But I suppose they will shrink from saying this. For no one, even if he be a very prater, will suppose that the Godhead can be estimated in respect of size, or circumscribed by outline, or meted by impress ", or that the Unembodied will wholly undergo what belongs to bodies. Do they say then that He is conformed to Him in respect of manners and habits and will, and are they not ashamed to dress Him in this image? for how is He yet to be conceived of as God by Nature, Who has Likeness to Him in will only, but has » ISiuis another Being separately^ of Himself? For they will sure- ^ "^f '" ly acknowledge that He subsists ^. Then what is there in Him more than in the creature? For shall we not believe that the angels themselves hasten to perform the the Father that of the creatures, and inmereemhellishment. 267

Divine Will, who are by nature other than God? But Chap, 8. what, when this is conceived of as belonging to us too?••''■ for does not the Only-Begotten teach us foolishly to jump at things above our nature, and to aim at impossibilities, saying. Be ye merciful, as your Father also ivhich is in ^: ^"^® Heaven is merciful? For this were undoubtedly to say that we ought to gain the likeness of the Father by identity of will. And Paul too was an imitator of Christ, of the (as they babbling say) Image of the Father in will only. But they will shift their ground (I suppose) from these miserable conceptions, and as though thinking something greater and better, will surely say this, „ The „ Only-Begotten is the Image of God the Father, in respect „ of identity of will, in respect of God-befitting Dignity „ and Glory and Power, in respect of Operation in creation „and working miracles, in respect of reigning and ruling „ over all, in respect of judging and being worshipped by „ angels and men and in short by all creation. By all „ these He shewing us the Father in Himself, says that He „is not of His Person, but is the Impress of His Person." Heb. i. 3. Therefore as we said just now, the Son is none of these by nature, but is altogether separate from all of them according at least to your most foolish reasoning, and is neither Very God, nor Son, nor King, nor Lord, nor Creator, nor Mighty, nor in respect of His own Will is He by Nature Good: but in boasts solely and only of what is God-befitting is He seen. And as is the application of tints to paintings on tablets, beautifying them by the variety to the eye, but having nothing true: so as to the Son too, ■ the beauty of the Excellencies of God the Father decks Him around with bare names only, but is as it were applied from without like certain tints: yea rather the Divine Nature is outlined ^ in Him, and appears in bare type.

Next, how will ye not be shewn to be fighting outright '^''"'^ with all the holy Scriptures, that ye may with justice hear. Ye stiff necked and uncircumcised in heart and ears, ye are Acts vU alivays resisting the Holy Ohost: as your fathers did, so do YE too, for when do they not call the Son Very God, or

Nature neither Creator nor King nor Ahnighty nor to be worshipped? For the Divine Psalmist says as to the Only-

Infra xx. God alike and Lord. He is called Almighty and Creator by every voice of saint, and as having not according to you the Dignity from without, but as being by Nature what

He is said to be, and therefore is He worshipped both by the holy Angels and by us, albeit the Divine Scripture says that we ought to worship none other, save the Lord God

If then they hold that the God-befitting Dignity in Him is acquired and given, and think that they ought to wor- Rom. i. ship such an one, let them know that they are worshipping " Ca'7pa- the creature rather than the Creator, and making out * to ^ovvT^s ^jjejnggiygg a new and fresh God, rather than acknowledging Him Who is really so by Nature. But if while they say that the Son is external to the Essence of God the Father, they yet acknowledge Him to be Son and Very God and King and Lord and Creator, and to have Essentially in Himself the Properties and Excellencies of the Father, let them see whither there is risk that the end of those who thus think will be. For nothing at all will be found of '" a^i6Tn- sure faith ^ in the Divine Nature, since the nature of things originate also is now capable of being whatever It is conceived to be. For it has been proved according to the dSpai/e- most feeble^ reasoning of our opponents, that the Only- Begotten not being of the Divine Nature, hath yet truly in Himself Its Excellencies. Who will not shudder at the mere hearing the blasphemy of the doctrines? For all things are now overturned, when the Nature That is above all things descendeth so as to be classed with things originate, and the creation itself contrary to reason springs up to the measure above it, and not designed for it.

Therefore let us swimming away from the absurdity of such doctrines, as from a ship sinking in the sea, hasten to the Truth, as to a secure and unruffled haven, and let us Chap. 8. ackowledge the Son to be the Image of God the Father, not plaistered over''' so to say with perishable honours, nor ^ Trepnreadorned merely with God-befitting titles, but Essentially vov ^Exact ^ according to the likeness of His Father, and un- ^ aTrrj^pjalterably being by Nature That which He That begat Him is conceived to be, to wit Very God of God in truth. Almighty, Creator, Glorified, Good, to be worshipped, and whatever may be added to the things enumerated as befitting God. For then shewing Him to be Like in all things to God the Father, we shall also shew Him true, in saying that if any will not honour the Son, neither doth he honour the Father Wliich hath sent Him: for as to this our enquiry and the test of the things just now investigated had its origin.