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John i. 15.
"John beareth witness of Him, and crieth, saying, This is He of
whom I spake, saying, He that cometh after me is preferred before
me, for He was before me."
I.] DO we then run and labor in vain? Are we sowing upon the
rocks? Does the seed fall upon the rocks? Does the seed fall without
our knowing it by the wayside, and among thorns? I am greatly
troubled and fear, lest our husbandry be unprofitable; not as though
I shall be a loser as well as you, touching the reward of this labor.
For it h not with those who teach as it is with husbandmen.
Oftentimes the husbandman after his year's toil, his hard work and
sweat, if the earth produce no suitable return for his pains, will be
able to find comfort for his labors from none else, but returns ashamed
and downcast from his barn to his dwelling, his wife and children,
unable to require of any man a reward for his lengthened toil. But in
our case there is nothing like this. For even though the soil which we
cultivate bring forth no fruit, if we have shown all industry, the
Lord of it and of us will not suffer us to depart with disappointed
hopes, but will give us a recompense; for, says St. Paul,
"Every man shall receive his own reward according to his own labor"
(1 Cor. iii 8), not according to the event of things. And that
it is so, hearken: "And Thou," he saith, "Son of man, testify
unto this people, if they will hear, and if they will understand."
(Ezek. ii. 5, not from LXX.) And Ezekiiel says, "If the
watchman give warning what it behooves to flee from, and what to
choose, he hath delivered his own soul, although there be none that
will take heed." (Ezek. iii. 18, and xxxiii. 9; not quoted
from LXX.) Yet although we have this strong consolation, and are
confident of the recompense that shall be made us, still when we see
that the work in you does not go forward, our state is not better than
the state of those husbandmen who lament and mourn, who hide their
faces and are ashamed. This is the sympathy of a teacher this is the
natural care of a father. For Moses too, when it was in his power to
have been delivered from the ingratitude of the Jews, and to have laid
the more glorious foundation of another and far greater people,
("Let Me alone," said God, "that may consume them, and make of
thee a nation mightier than this" -- Ex. xxxii. 10,) because
he was a holy man, the servant of God, and a friend very true and
generous, he did not endure even to hearken to this word, but chose
rather to perish with those who had been once allotted to him, than
without them to be saved and be in greater honor. Such ought he to be
who has the charge of souls. For it is a strange thing that any one
who has weak children, will not be called the father of any others than
those who are sprung from him, but that he who has had disciples placed
in his hands should be continually changing one flock for another that
we should be catching at the charge now of these, then of those, then
again of others, having no real affection for any one. May we never
have cause to suspect this of you. We trust that ye abound more, in
faith in our Lord Jesus Christ, and in love to one another and
towards all men. be increased, and the excellence of your conversation
farther advanced. For it is thus that you will be able to bring your
understandings down to the very depth of the words set before us, if no
film of wickedness darken the eyes of your intellect, and disturb its
clearsigtedness and acuteness.
What then is it which is set before us today? "John bare witness of
Him, and cried, saying, This was He of whom I spake, He that
cometh after me is preferred before me, for He was before me." The
Evangelist is very full in making frequent mention of John, and often
beating about his testimony. And this he does not without a reason,
but very wiser; for all the Jews held the man in great admiration,
(even Josephus imputes the war to his death; and shows, that, on
his account, what once was the mother city, is now no city at all,
and continues the words of his encomium to great length,) and
therefore desiring by his means to make the Jews ashamed, he
continually reminds them of the testimony of the forerunner. The other
Evangelists make mention of the older prophets, and at each successive
thing that took place respecting Him refer the hearer to them. Thus
when the Child is born, they say, "Now all this was done, that it
might be fulfilled which was spoken by Esias the prophet, saying,
Behold, a virgin shall be with Child, and shall bring forth a Son"
(Matt. i. 22; Isa. vii. 14); and when He is plotted
against and sought for everywhere so diligently, that even tender
infancy is slaughtered by 12 Herod, they bring in Jeremy, saying,
"In Ramah was there a voice heard, lamentation, and weeping, and
great mourning Rachel weeping for her children" (Matt. ii. 18;
Jer. xxxi. 15); and again, when He comes up out of Egypt,
they mention (13 Hosea, saying, "Out of Egypt have I called
My Son" (Matt. ii. 15; Hosea xi 1); and this they do
everywhere. But John providing testimony more clear and fresh, and
uttering a voice more glorious than the other, brings continually
forward not those only who had departed and were dead, but one also who
was alive and present, who pointed Him out and baptized Him, him he
continually introduces, not desiring to gain credit for the master n
through the servant, but condescending to the infirmity of his
hearers. For as unless He had taken the form of a servant, He would
not have been easily received, so had He not by the voice of a servant
prepared the ears of his fellow-servants, the many (at any rate) of
the Jews would not have receded the Word.
2. But besides this, there was another great and wonderful
provision.
For because to speak any great words concerning himself, makes a
man's witness to be suspected, and is often an obstacle to many
hearer, another comes to testify of Him. And besides this the many
are in a manner wont to run more readily to a voice which is more
familiar and natural to them, as recognizing it more than other
voices; and therefore the voice from heaven was uttered once or twice,
but that of John oftentimes and continually. For those of the people
who had surmounted the infirmity of their nature, and had been released
from all the things of sense, could hear the Voice from heaven, and
had no great need of that of man, but in alI things obeyed that
other, and were led by it; but they who yet moved below, and were
wrapt in many veils, needed that meaner (voice). In the same way
John, because he had snipped himself in every way of the things of
sense, needed no other instructors, but was taught from heaven. "He
that sent me," saith he, "to baptize with water, the Same said
unto me, Upon whom thou shalt see the Spirit" of God" descending,
the same is He." (c. i. 33.) But the Jews who still were
children, and could not as yet reach to that height, had a man for
their teacher, a man who did not seak to them words of his own, but
brought them a message from above.
What then saith he? He "beareth witness concerning Him, and
crieth, saying" What means that word "crieth "? Boldly, he
means, and freely, without any reserve, he proclaims. What does he
proclaim? to what does he "bear witness," and "cry"? "This is
He of whom I said, He that cometh after me is preferred before me;
for He was before me." The testimony is dark, and contains besides
much that is lowly. For he does not say, "This is the Son of
God, the Only-begotten, the true Son "; but what? "He that
cometh after me, is preferred before me; for He was before me." As
the mother birds do not teach their young all at once how to fly, nor
finish their teaching in a single day, but at first lead them forth so
as to be just outside the nest, then after first allowing them to
rest, set them again to flying, and on the next day continue a flight
much farther, and so gently, by little and little, bring them to the
proper height; just so the blessed John did not immediately bring the
Jews to high things, but taught them for a while to fly up a little
above the earth saying, that Christ was greater than he. And yet
this, even this was for the rime no small thing, to have been able to
persuade the hearers that one who had not yet appeared nor worked any
wonders was greater than a man, (John, I mean,) so marvelous, so
famous, to whom all ran, and whom they thought to be an angel. For a
while therefore he labored to establish this in the minds of his
hearers, that He to whom testimony was borne was greater than he who
bore it; He that came after, than he that came before, He who had
not yet appeared, than he that was manifest and famous. And observe
how prudently he introduces his testimony; for he does not only point
Him out when He has appeared, but even before He appears, proclaims
Him. For the expression, "This is He of whom I spake," is the
expression of one declaring this. As Mso Matthew says, that when
all came to him, he said, "I indeed baptize you with water, but He
that cometh after me is mightier than I, the latchet of whose shoes I
am not worthy to unloose" Wherefore then even before His appearance
did he this? In order that when He appeared, the testimony might
readily be received, the minds of the hearers being already
prepossessed by what was said concerning Him, and the mean external
appearance not vitiating it. For if without having heard anything at
all concerning Him they had seen the Lord, and as they beheld Him
had at the same time received the testimony of John's words, so
wonderful and great, the meanness of His appearance would have
straightway been an objection to the grandeur of the expressions. For
Christ took on Him an appearance so mean and ordinary, that even
Samaritan women, and harlots, and publicans, had confidence boldly
to approach and converse with Him. As therefore, I said, if they
had at once heard these words and seen Himself, they might perhaps
have mocked at the testimony of John; but now because even before
Christ appeared, they had often heard and had been accustomed to what
was said concerning Him, they were affected in the opposite way, not
rejecting the instruction of the words by reason of the appearance of
Him who was witnessed of, but from their belief of what had been
already told them, esteeming Him even more glorious.
The phrase, "that cometh after," means, "that" preacheth "after
me," not "that" was born "after me." And this Matthew glances
at when he says, "after me cometh a man," not speaking of His birth
from Mary, but of His coming to preach (the Gospel), for had he
been speaking of the birth, he would not have said, "cometh," but
"is come"; since He was born when John spake this. What then
means "is before me "? Is more glorious more honorable. "Do
not," he saith, "because I came preaching first from this, suppose
that I am greater than He; I am much inferior, so much inferior
that I am not worthy to be counted in the rank of a servant." This
is the sense of "is before me," which Matthew showing in a different
manner, saith, "The latchet of whose shoes I
am not worthy to unloose." (Luke iii. 16.) Again that the
phrase, "is before me," does not refer to His coming into Being,
is plain from the sequel; for had he meant to say this, what follows,
"for He was before me," would be superfluous. For who so dull and
foolish as not to know that He who "was born before" him "was
before" him? Or if the words refer to His subsistence before the
ages, what is said is nothing else than that "He who ccometh after me
came this is unintelligible, and the cause is thrown in needlessly;
for he ought to have said the contrary, if he had wished to declare
this, "that He who cometh after me was before me, since also He was
born before me." For one might with reason assign this, (the
"being born before") as the cause of "being before," but not the
"being before," as the cause of "being born." While what we
assert is very reasonable. Since you all at least know this, that
they are always things uncertain not things evident, that require their
causes to be assigned. Now if the argument related to the production
of substance, it could not have been uncertain that he who "was born"
first must needs "be" first; but because he is speaking concerning
honor, he with reason explains what seems to be a difficulty. For
many might well enquire, whence and on what pretext He who came
after, became before, that is, appeared with great honor; in reply
to this question therefore, he immediately assigns the reason; and the
reason is, HIS BEING first. He does not say, that "by some
kind of advancement he cast me who has been first behind him, and so
became before me," but that "he was before me," even though he
arrives after me.
But how, says one, if the Evangelist refers to His manifestation to
men, and to the glory which was to attend Him from them, does he
speak of what was not yet accomplished, as having already taken place?
for he does not say, "shall be," but "was." Because this is a
custom among the prophets of old, to speak of the future as of the
past. Thus Isaiah speaking of His slaughter does not say, "He
shall be led (which would have denoted futurity) as a sheep to the
slaughter"; but "He was led as a sheep to the slaughter" (Isa.
liii. 7); yet He was not yet Incarnate, but the Prophet speaks
of what should be as if it had come to pass. So David, pointing to
the Crucifixion, said not, "They shall pierce My hands and My
feet," but "They pierced My hands and My feet, and parted My
garments among them, and cast lob upon My vesture" (Ps. xxii.
16, 18); and discoursing of the traitor as yet unborn, he says,
"He which did eat of My bread, hath lifted up his heel against Me"
(Ps. xli. 9); and of the circumstances of the Crucifixion,
"They gave Me gall for meat, and in My thirst they gave Me vinegar
to drink." (Ps. lxix. 21.)
4. Do you desire that we adduce more examples, or do these suffice?
For my part, I think they do; for if we have not dug over the ground
in all its extent, we have at least dug down to its bottom; and this
last kind of work is not less laborious than the former; and we fear
lest by straining your attention immoderately we cause you to fall
back.
Let us then give to our discourse a becoming conclusion. And what
conclusion is becoming? A suitable giving of glory to God; and that
is suitable which is given, not by words only, but much more by
actions. For He saith, "Let your light so shine before men, that
they may see your good works, and glorify your Father which is in
Heaven." (Matt. v. 16.) Now nothing is more full of light
than a most excellent conversation. As one of the wise men has said,
"The paths of the just shine like the light (Prov. iv. 18,
LXX.); and they shine not for them alone who kindle the flame by
their works, and are guides in the way of righteousness, but also for
those who are their neighbors. Let us then pour oil into these lamps,
that the flame become higher, that rich light appear. For not only
has this oil great strength now, but even when sacrifices were at their
height, it was far more acceptable than they could be. "I will have
mercy," He saith, "and not sacrifice." (Matt. xii. 7;
Hos. vi. 6.) And with good reason; for that is a lifeless
altar, this a living; and all that is laid on that altar becomes the
food of fire, and ends in dust, and it is poured forth as ashes, and
the smoke of it is dissolved into the substance of the air; but here
there is nothing like this, the fruits which it bears are different.
As the words of Paul declare; for in describing the treasures of
kindness to the poor laid up by the Corinthians, he writes, "For
the administration of this service not only supplieth the want of the
saints, but is abundant also by many thanksgivings unto God." (2
Cor. ix. 12.) And again; "Whiles they glorify God for your
professed subjection unto the Gospel of Christ, and for your liberal
distribution unto them, and unto all men; and by their prayer for
you, which long after you. Dost thou behold it resolving itself into
thanksgiving and praise of God, and continual prayers of those who
have been benefited, and more fervent charity? Let us then
sacrifice, beloved, let us sacrifice every day upon these altars.
For this sacrifice is greater than prayer and fasting, and many things
beside,if only it come from honest gain, and honest toils, and be
pure from all cow etousness, and rapine, and violence. For God
accepts such offerings as these, but the others He turns away from and
hates; He will not be honored out of other men's calamities, such
sacrifice is unclean and profane, and would rather anger God than
appease Him. So that we must use all carefulness, that we do not,
in the place of service, insult Him whom we would honor. For if
Cain for making a second-rate offering, having done no other wrong,
suffered extreme punishment, how shall not we when we offer anything
gained by rapine and covetousness, suffer yet more severely. It is
for this that God has shown to us the pattern of this commandment,
that we might have mercy, not be severe to our fellow-servants; but
he who takes what belongs to one and gives it to another, hath not
shown mercy, but inflicted hurt, and done an extreme injustive. As
then a stone cannot yield oil, so neither can cruelty produce
humanity; for alms when it has such a root as this is alms no longer.
Therefore I exhort that we look not to this only, that we give to
those that need, but also that we give not from other men's plunder.
"When one prayeth, and another curseth, whose voice will the Lord
hear?" (Ecclus. xxxiv. 24.) If we guide ourselves thus
strictly, we shall be able by the grace of God to obtain much
lovingkindness and mercy and pardon for what we have done amiss during
all this long time, and to escape the river of fire; from which may it
come to pass that we be all delivered, and ascend to the Kingdom of
Heaven, through the grace and lovingkindness of our Lord Jesus
Christ, to whom, with the Father and the Holy Ghost, be glory for
ever and ever. Amen.
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