as received Him, to them gave He power to I comparison of the Greek copies. He does But 7. John beareth witness of Him, and crieth, saying, This was He of whom I spake, He that cometh after me is made before me. He came after me, and He preceded me. What is it," He is made before me"? He preceded me. Not was made before I was made, but was preferred before me, this is "He was made before me." Wherefore was He made before thee, when He came after thee? "Because He was before me." Before thee, O John! what great thing to be before thee! It is well that thou dost bear witness to Him; let us, however, hear Himself saying, "Even before Abraham, I am." But Abraham also was born in the midst of the human race: there were many before him, many after him. Listen to the voice of the 9. What, then, is "grace for grace"? By Father to the Son: "Before Lucifer I have faith we render God favorable to us; and inbegotten Thee.”2 He who was begotten be- asmuch as we were not worthy to have our fore Lucifer Himself illuminates all. A cer-sins forgiven, and because we, who were untain one was named Lucifer, who fell; for he worthy, received so great a benefit, it is callwas an angel and became a devil; and con- ed grace. What is grace? That which is cerning him the Scripture said, "Lucifer, freely given. What is "freely given"? who did arise in the morning, fell."3 And Given, not paid. If it was due, why was he Lucifer? Because, being enlightened, he gave forth light. But for what reason did he become dark! Because he abode not in the truth. Therefore He was before Lucifer, before every one that is enlightened; since before every one that is enlightened, of necessity He must be by whom all are enlightened who can be enlightened. wages were given, not grace bestowed; but if it was really due, thou wast good; but if, as is true, thou wast evil, but didst believe on Him who justifieth the ungodly 5 (What is, Who justifieth the ungodly? Of the ungodly maketh pious), consider what did by right hang over thee by the law, and what thou hast obtained by grace. But having obtained that grace of faith, thou shalt be just by faith (for the just lives by faith); and thou shalt obtain favor of God by living by faith. And having obtained favor from God by living by faith, thou shalt receive immortality as a reward, apostle? "The law entered that the offense and life eternal. And that is grace. For might abound." It was a benefit to the because of what merit dost thou receive life proud that the offense abounded, for they eternal? Because of grace. For if faith is gave much to themselves, and, as it were, grace, life eternal is, as it were, the wages of attributed much to their own strength; and faith: God, indeed, appears to bestow eternal they were unable to fulfill righteousness withlife as if it were due (To whom due? To the out the aid of Him who had commanded it. faithful, because he had merited it by faith); God, desirous to subdue their pride, gave the but because faith itself is grace, life eternal law, as if saying: Behold, fulfill, and do not also is grace for grace. think that there is One wanting to command. One to command is not wanting, but one to fulfill. 66 66 99 2 10. Listen to the Apostle Paul acknowledging grace, and afterwards desiring the payment of a debt. What acknowledgment of grace 12. If, then, there is one wanting to fulfill, is there in Paul? "Who was before a blas- whence does he not fulfill? Because born phemer, and a persecutor, and injurious; but with the heritage of sin and death. Born of I obtained," saith he, mercy." He said Adam, he drew with him that which was there that he who obtained it was unworthy; that conceived. The first man fell, and all who he had, however, obtained it, not through his were born of him from him derived the conown merits, but through the mercy of God. cupiscence of the flesh. It was needful that Listen to him now demanding the payment of another man should be born who derived no a debt, who had first received unmerited concupiscence. A man and a man: a man to grace: For," saith he, "I am now ready to death and a man to life. Thus saith the be offered up, and the time of my departure apostle: "Since, indeed, by man death, by is at hand. I have fought a good fight, I man also the resurrection of the dead." By have finished my course, I have kept the which man death, and by which man the faith: henceforth there is laid up for me a resurrection of the dead? Do not make crown of righteousness.' Now he demands haste: he goes on to say, "For as in Adam a debt, he exacts what is due. For consider all die, so also in Christ shall all be made the following words: "Which the Lord, the alive." 3 Who belong to Adam? All who righteous Judge, shall render unto me in that are born of Adam. Who to Christ? All day." That he might in the former instance who were born through Christ. Wherefore receive grace, he stood in need of a merciful all in sin? Because no one was born except Father; for the reward of grace, of a just judge. through Adam. But that they were born of Will He who did not condemn the ungodly Adam was of necessity, arising from damnaman condemn the faithful man? And yet, if tion; to be born through Christ is of will and thou dost rightly consider, it was He who first grace. Men are not compelled to be born gave thee faith, whereby thou didst obtain through Christ: not because they wished were favor; for not of thine own didst thou so they born of Adam. All, however, who are obtain favor that anything should be due to of Adam are sinners with sin: all who are thee. Wherefore, then, in afterwards bestow-through Christ are justified, and just not in ing the reward of immortality, He crowns themselves, but in Him. For in themselves, His own gifts, not thy merits. Therefore, if thou shouldest ask, they belong to Adam: brethren, we all of His fullness have receiv- in Him, if thou shouldest ask, they belong to ed;" of the fullness of His mercy, of the Christ. Wherefore? Because He, the Head, abundance of His goodness have we receiv- our Lord Jesus Christ, did not come with the ed. What? The remission of sins that we heritage of sin; but He came nevertheless might be justified by faith. And what with mortal flesh. besides? And grace for grace;" that is, for this grace by which we live by faith we shall receive another grace. What, then, is it except grace? For if I shall say that this also is due, I attribute something to myself as if to me it were due. But God crowns in us the gifts of His own mercy; but on condition that we walk with perseverance in that grace which in the first instance we received. 11. "For the law was given by Moses;' which law held the guilty. For what saith the 66 11 Tim. i. 13. 66 2 2 Tim. iv. 6-8. 13. Death was the punishment of sins; in the Lord was the gift of mercy, not the punishment of sin. For the Lord had nothing on account of which He should justly die. He Himself says, "Behold, the prince of this world cometh, and findeth nothing in me." Wherefore then dost Thou die? "But that all may know that I do the will of my Father, arise, let us go hence." He had not in Himself any reason why He should die, and He died: thou hast such a reason, and dost thou refuse to die? Do not refuse to bear with an equal mind thy desert, when He did not refuse to suffer, to deliver thee from eternal death. A man and a man; but the one nothing but man, the other Godman. The one a man of sin, the other of righteousness. Thou didst die in Adam, rise in Christ; for both are due to thee. Now thou hast believed in Christ, render nevertheless that which thou owest through Adam. But the chain of sin shall not hold thee eternally; because the temporal death of thy Lord slew thine eternal death. The same is grace, my brethren, the same is truth, because promised and manifested. us, who shall explain "In the beginning was the Word"? Keep hold then, brethren, upon the entireness of Christ. 16. "The law was given by Moses: grace and truth came by Jesus Christ." By a servant was the law given, and made men guilty: by an Emperor was pardon given, and delivered the guilty. The law was given by Moses." Let not the servant attribute to himself more than was done through him. Chosen to a great ministry as one faithful in his house, but yet a servant, he is able to act according to the law, but cannot release from the guilt of the law. "The law," then, was given by Moses: grace and truth came by Jesus Christ." 66 66 14. This grace was not in the Old Testament, because the law threatened, did not 17. And lest, perhaps, any one should say, bring aid; commanded, did not heal; made And did not grace and truth come through manifest, but did not take away our feeble- Moses, who saw God? immediately he adds, ness: but it prepared the way for that Physi-"No one hath seen God at any time." And cian who was to come with grace and truth; as how did God become known to Moses? a physician who, about to come to any one to Because the Lord revealed Himself to His cure him, might first send his servant that he servant. What Lord? The same Christ, might find the sick man bound. He was not who sent the law beforehand by His sersound; he did not wish to be made sound; vant, that He might Himself come with and lest he should be made sound, he boasted grace and truth. "For no one hath seen God that he was so. The law was sent, it bound at any time." And whence did He appear him; he finds himself accused, now he ex- to that servant as far as he was able to receive claims against the bandage. The Lord Him? But the Only-begotten," he says, comes, cures with somewhat bitter and sharp" who is in the bosom of the Father, He has medicines: for He says to the sick, Bear; He declared Him." What signifieth "in the says, Endure; He says, Love not the world, bosom of the Father?" In the secret of the have patience, let the fire of continence cure Father. For God has not a bosom, as we thee, let thy wounds endure the sword of per- have, in our garments, nor is He to be thought secutions. Wert thou greatly terrified al- of sitting, as we do, nor is He girt with a girdle though bound? He, free and unbound, drank so as to have a bosom; but because our bosom what He gave to thee; He first suffered that is within, the secret of the Father is called He might console thee, saying, as it were, the bosom of the Father. And He who knew that which thou fearest to suffer for thyself, the Father, being in the secret of the Father, I first suffer for thee. This is grace, and He declared Him. "For no man hath seen great grace. Who can praise it in a worthy God at any time." He then came and narmanner? rated whatever He saw. What did Moses 15. I speak, my brethren, regarding the hu- see? Moses saw a cloud, he saw an angel, mility of Christ. Who can speak regarding the he saw a fire. All that is the creature: it majesty of Christ, and the divinity of Christ? bore the type of its Lord, but did not maniIn explaining and speaking of the humility of fest the presence of the Lord Himself. Christ, to do so in any fashion we find ourselves thou hast it plainly stated in the law: “And not sufficient, indeed wholly insufficient: we Moses spake with the Lord face to face, as a commend Him entire to your thoughts, we do friend with his friend."' Following the same not endeavor to fill Him up to your hearing. scripture, thou findest Moses saying: "If I Consider the humility of Christ. But who, have found grace in Thy sight, show me thou sayest, may explain it to us, unless thou Thyself plainly, that I may see Thee." And declare it? Let Him declare it within. Bet- it is little that he said this: he received the ter does He declare it who dwelleth within, than he who crieth without. Let Himself show to you the grace of His humility, who has begun to dwell in your hearts. But now, if in explaining and setting forth His humility we are deficient, who can speak of His majesty? If "the Word made flesh" disturbs For reply, "Thou canst not see my face." An angel then spake with Moses, my brethren, bearing the type of the Lord; and all those things which were done by the angel promised that future grace and truth. Those who 1 Ex. xxxiii. 11, 13, 20. examine the law well know this; and when the Sabbath spiritually, abstaining from servile we have opportunity to speak somewhat of work. For what is it to abstain from servile this matter also, we shall not fail to speak to work? From sin. And how do we prove it? you, beloved brethren, as far as the Lord may Ask the Lord "Whosoever committeth sin reveal to us. is the servant of sin."3 Therefore is the 18. But know this, that all those things spiritual observance of the Sabbath enjoined which were seen in bodily form were not that upon us. Now all those commandments are substance of God. For we saw those things more enjoined on us, and are to be observed: with the eyes of the flesh: how is the sub-"Thou shalt not kill. Thou shalt not comstance of God seen? Interrogate the Gospel: mit adultery. Thou shalt not steal. Thou "Blessed are the pure in heart; for they shall shalt not bear false witness. Honor thy see God." There have been men who, de- father and thy mother. Thou shalt not covet ceived by the vanity of their hearts, have said, thy neighbor's goods. Thou shalt not covet The Father is invisible, but the Son is visible. thy neighbor's wife." Are not all these How visible? If on account of His flesh, things enjoined upon us also? But ask what because He took flesh, the matter is manifest. is the reward, and thou wilt find it there said: For of those who saw the flesh of Christ," That thine enemies may be driven forth besome believed, some crucified; and those who believed doubted when He was crucified; and unless they had touched the flesh after the resurrection, their faith would not have been recalled. If, then, on account of His flesh the Son was visible, that we also grant, and it is the Catholic faith; but if before He took flesh, as they say, that is, before He became incarnate, they are greatly deluded, and grievously err. For those visible and bodily appearances took place though the creature, in which a type might be exhibited: not in any fashion was the substance itself shown and made manifest. Give heed, beloved brethren, to this easy proof. The wisdom of God cannot be beheld by the eyes. Brethren, if Christ is the Wisdom of God and the Power of God; if Christ is the Word of God, and if the word of man is not seen with the eyes, can the Word of God be so seen? 2 fore thy face, and that you may receive the land which God promised to your fathers."5 Because they were not able to comprehend invisible things, they were held by the visible. Wherefore held? Lest they should perish altogether, and slip into idol-worship. For they did this, my brethren, as we read, forgetful of the great miracles which God performed before their eyes. The sea was divided; a way was made in the midst of the waves; their enemies following, were covered by the same waves through which they passed:" and yet when Moses, the man of God, had departed from their sight, they asked for an idol, and said, "Make us gods to go before us; for this man has deserted us." Their whole hope was placed in man, not in God. Behold, the man is dead: was God dead who had rescued them from the land of Egypt? And when they had made 19. Expel, therefore, from your hearts car- to themselves the image of a calf, they offernal thoughts, that you may be really under ed it adoration, and said, "These be thy grace, that you may belong to the New Testa-gods, O Israel, which delivered thee out of ment. Therefore is life eternal promised in the land of Egypt." How soon forgetful of the New Testament. Read the Old Testa- such manifest grace! By what means could ment, and see that the same things were en- such a people be held except by carnal promjoined upon a people yet carnal as upon us. ises? For to worship one God is also enjoined 20. The same things are commanded in upon us. "Thou shalt not take the name of the Decalogue as we are commanded to the Lord thy God in vain" is also enjoined observe; but the same promises are not made upon us, which is the second commandment. as to us. What is promised to us? Life eter"Observe the Sabbath-day" is enjoined on us nal. "And this is life eternal, that they more than on them, because it is commanded know Thee, the only true God, and Jesus to be spiritually observed. For the Jews Christ whom Thou hast sent. The knowobserve the Sabbath in a servile manner, ledge of God is promised: that is, grace for using it for luxuriousness and drunkenness. grace. Brethren, we now believe, we do not How much better would their women be em- see; for faith the reward will be to see what ployed in spinning wool than in dancing on we believe The prophets knew this, but it that day in the balconies? God forbid, was concealed before He came. For a cerbrethren, that we should call that an observ-tain lover sighing, says in the Psalms: "One ance of the Sabbath. The Christian observes thing have I desired of the Lord, that will 1 Matt. v. 8. 21 Cor. i. 24. 3 John viii. 34. 4 Ex. xx. 3-17. 998 5 Lev. xxvi. 1-13. 8 John xvii. 3. I seek after." And dost thou ask what he seeks? For perhaps he seeks a land flowing with milk and honey carnally, although this is to be spiritually sought and desired; or perhaps the subjection of his enemies, or the death of foes, or the power and riches of this world. For he glows with love, and sighs greatly, and burns and pants. Let us see what he desires: "One thing have I desired of the Lord, that will I seek after." What is it that he doth seek after? "That I may well," saith he, "in the house of the Lord all the days of my life." And suppose that thou dwellest in the house of the Lord, from what source will thy joy there be derived? "That I may behold," saith he, "the beauty of the Lord." leaning upon a staff, scarcely moving himself, ploughed all over with wrinkles. Thou hearest that he is just: thou lovest and embracest him. Such are the rewards promised to us, my brethren: love such, sigh after such a kingdom, desire such a country, if you wish to arrive at that with which our Lord came, that is, at grace and truth. But if you covet bodily rewards from God, thou art still under the law, and therefore thou shalt not fulfill the law. For when thou seest those temporal things granted to those who offend God, thy steps falter, and thou sayest to thyself: Behold, I worship God, daily I run to church, my knees are worn with prayers, and yet İ am constantly sick: there are men who commit murders, who are guilty of robberies, 21. My brethren, wherefore do you cry out, and yet they exult and have abundance; it is wherefore do you exult, wherefore do you well with them. Was it such things that thou love, unless that a spark of this love is there? soughtest from God? Surely thou didst What do you desire? I ask you. Can it be belong to grace. If, therefore, God gave to seen with the eyes? Can it be touched? Is thee grace, because He gave freely, love it some fairness which delights the eyes? Are freely. Do not for the sake of reward love not the martyrs vehemently beloved; and God; let Him be the reward. Let thy soul when we commemorate them do we not burn say, One thing have I desired of the Lord, with love? What is it that we love in them, that will I seek after; that I may dwell in the brethren? Limbs torn by wild beasts? What house of the Lord all the days of my life, is more revolting if thou askest the eyes of that I may behold the beauty of the Lord. the flesh? what more fair if thou askest the Do not fear that thine enjoyment will fail eyes of the heart? How appears in your eyes through satiety: such will be that enjoyment a very fair young man who is a thief? How of beauty that it will ever be present to thee, shocked are your eyes! Are the eyes of the and thou shalt never be satisfied; indeed thou flesh shocked? If you interrogate them, shalt be always satisfied, and yet never satisnothing is more shapely and better formed fied. For if I shall say that thou shalt not be than that body; the symmetry of the limbs satisfied, it will mean famine; and if I shall and the beauty of the color attract the eyes; say thou shalt be satisfied, I fear satiety: and yet, when thou hearest that he is a thief, where neither satiety nor famine are, I know your mind recoils from the man. Thou not what to say; but God has that which He beholdest on the other hand a bent old man, can manifest to those who know not how to express it, yet believe that they shall receive. 1 Ps. xxvi. 4. اعيد TRACTATE IV. You have very often heard, holy brethren, and you know well, that John the Baptist, in proportion as he was greater than those born of women, and was more humble in his acknowledgment of the Lord, obtained the grace of being the friend of the Bridegroom; zealous for the Bridegroom, not for himself; not seeking his own honor, but that of his Judge, whom as a herald he preceded. Therefore, to the prophets who went before, it was granted to predict concerning Christ; but to this man, to point Him out with the finger. For as Christ was unknown by those who did not believe the prophets before He came, He remained unknown to them even when present. For He had come humbly and concealed from the first; the more concealed in proportion as He was more humble: but the people, despising in their pride the humility of God, crucified their Saviour, and made Him their condemner. 2. But will not He who at first came con |