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it, gave

foftom. And it will be seen that the

greatness of the mystery, its alarming appear. ance to the Jews, and the extreme caution of the evangelists and apostles in divulging


great scope for magnifying the courage of John, in teaching what the other apostles had only ventured to hint at, and which was reserved for him, as the son of thunder, and whose emblem was the eagle, to express his soaring higher than any other that had gone before bim.

“ John,” he says, “alone taught the eter “ nal and super-celestial wisdom *.” “ John “ first lighted up the lamp of theology; and " all the most distant churches running to « “ it, lighted up their lamps of theology, and k returned rejoicing, saying, In the begining was the logost.”

Chryfoftom represents all the preceding writers of the New Testament as children, who heard, but did not understand things, « and who were busy about cheese-cakes

* Μονος την αιωνιον και υπερκοσμιον φιλοσοφιαν κηρυξας. InJohn i. Opera, vol. 6. p. 235.

και Πρωτη αναψασα τον της θεολογιας λυχνον, σασαι των περαίων αι εκκλησιαι προς σε δραμεσαι, εκαη την εαυλης λαμπαδα την θεολογιας ενηψε, και υπερρεψε χαιρεσα, εν αρχη ην ο λογος. Ιbid. p. 6ο4.

" and

“ and childish sports*, but John,” he says,

taught what the angels themselves did “ not know before he declared it t;" and he represents them as his most attentive auditors. Leaving the Father,” he says,

he (John) discoursed concerning the Son, “ because the Father, was known to all, if “ not as a Father, yet as God, but the

unbegotten was unknown.”

Of the three first evangelists, he says, " they all treated of the fleshly dispensation, “ and filently by his miracles, indicated his

dignity. The dignity of the logos of “ God was hid, the arrows against the he“ retics were concealed, and the fortifica“ tion to defend the right faith was not “ raised by the pious preaching. John,

therefore, the son of thunder, being the

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* Οι χε αλλοι απαν7ες, καθαπερ τα παιδια τα μικρα, ακεεσι μεν, εκ ισασι δε απερ ακε8σιν, αλλα περι πλακενίας επλοηγίαι, και aquginała wardina. In Johan. 1. Opera, vol. 8. p. 2.

* Α μηδε αγγελοι πριν η τελον γενεσθαι ηδεισαν. μεθ' ημων γαρ
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Ιωαννε φωνης και

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απερ έγνωμεν. . Ibid.

1 Τι δηποτ' εν τον πατερα αφεις, σερι τα υιε διαλεγειαι : οιι εκειν μεν δηλG- απασιν ην, ει και μη ως σαλης, αλλ' ως θεG, ο δε MOVITEVns nyvosilo. Ibid. p.11. VOL. III.


6 last

“ last, advanced to the doctrine of the lo

gos,” or the divinity of Chrift*.

In the beginning was the word. This “ doctrine was not published at first, for " the world would not receive it. Where“ fore Matthew, Mark, and Luke” (John is here added, but it must be an interpolation) began at a distance. When they

began the preaching, they did not imme“ diately say what was becoming his dig

nity, but what would suit the hearers. “ Matthew, beginning his gospel, says, The book of the generation of Jesus Chrift, the son of David, the son of Abraham.

Why does he not say the son of God?

* Πανίες αν εχωρησαν εις την της σαρκG οικονομιαν, και ηρεμα πως, δια των θαυμάτων, εγνωριζον την αξιαν . Εκρυπτείο δε ειι τε θεα λογα αξιωμα, Εκρυπτείο δε τα καλα των αιρέλικων βελη, και το της ορθης δοξης επίδειχισμα εδεποτε τω κηρυγμαλι της ευσεβειας εγηγερίο. Ιωαννης τοινυν, ο υιζ της βρονης, τελευίαιος, παρηλθεν επι την θεολογιαν. De Sigillis, Op. vol. 6. p.173. N. B. The sense of the passage absolutely requires expuz?slo and not exngurlelo in both the clauses, and in the latter it is so rendered by the Latin translator, though not in the former. The observation, that the first verses in the gospel of John are a refutation of all heresies is common with the Fathers. No person, except one who is pretty well conversant with them, can imagine how often those verses occur in their writings.


Why does he conceal his dignity by poor language? Why does he conceal from men the things relating to his deity ? “ He answers, I am preaching to the Jews, “ who do not even believe him to be

a good man. They would not believe “ Christ to be the son of Abraham, and “ will they believe his being called the son “ of God? - The blessed Mark, also, when “ he applied himself to writing a gospel,

taking courage from what had been done “ before” (meaning perhaps, by Matthew) “ calls him the Son of God; but he imme

diately contracts his discourse, and cuts “ fhort what he had intended to say, that “ he might footh his hearers. He there. “ fore, introduces what he had to say, con“ cerning the Baptist, saying, The beginning of the gospel of Jesus Christ, as it is written in Isaiah the prophet, &c.” “ Luke follows in the third place, and

goes a middle way. He touches upon “ the doctrine of the logos, but does not ex

plain, or unfold his dignity ; but says, Since many have undertaken to give an account of what has come to pass among us,

it "Jeemed


seemed good to me also, who have attended to every thing from the beginning, to write in order as has been delivered to us, by those who were eye-witnesses and ministers of the

logos. But though he mentions the lo

gos, he did not say that the logos was « God. What then does he do ? Touch

ing upon the subject, and considering that “ he was speaking in the ears of the dead, “ he conceals his dignity, and brings on “ the economy,” i. e. the doctrine of the incarnation or humanity of Christ. “ There “ was a priest Zacharias, &c.”

John, therefore, the son of thunder, 6. last of all advanced to the doctrine of his

divinity, after those three heralds; and “ with great propriety he followed them, “ and they went before, lightening a little,

as the lightning precedes the thunder, left

bursting from the clouds at once it thould “ ftun the hearer.-They therefore lightened the aconomy, or the humanity of Christ, “ but he thundered out the theology,” that is, the doctrine of Christ's divinity *

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* Εν αρχή ην ο λογG. 8κ ευθυς τελο εκηρυχθη. Ου γαρ εχωρει ο κοσμος • μακραν ημιν οι ευαγγελισαι Ματθαιος, Μαρκος, Λακας, και


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