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"Our Saviour," he fays, ways teach his own divinity in exprefs "words, leaving the fuller explication of "it to his difciples. If," fays he, "they

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(meaning the Jews) were fo much of"fended at the addition of another law "to their former, much more must they "have been with the doctrine of his di"vinity +."

Chryfoftom frequently obferves that Chrift only intimated his divinity obfcurely, and left the full difcovery of it to his apoftles. Thus he fays, that " he himself never said

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plainly that he made the heavens and the " earth, and the fea and all thing's visible " and invisible. And why," fays he, "do

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you wonder that others fhould have faid greater things of him than he faid of himself, when he explained many things by actions, but never clearly in words, "That he made man, he fhewed clearly

* Δια δε τείο εδε περι της θεότητος της εαυίς παναχε φαινεται σα φως παιδεύων. Ει γαρ η το νομο προσθηκη τοσείον αυτες εθορύβει, πολλώ μάλλον το Θεον εαυλον αποφαίνειν. In Matt, v. Hom. 16, vol. 7. P. 154:

"enough,

enough, as by the blind man; but when "he was difcourfing about the formation of "the first man, he did not fay I made

them, but, be that made them, made them "male and female. And that he made the

world, he fignified by the fishes, by the • wine, by the loaves, &c. but never clearly "in words *." He even fays, fays, " that the high dignity of Chrift was more necef

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fary to be concealed from his difciples, "because they would immediately have told "every thing through an excefs of joy +." σε Chrift,” he fays, "did not reveal "his divinity immediately, but was firft thought to be a prophet, and the Chrift,

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* Και τι θαυμάζεις ει έλεροι μείζονα περι αυ ειρημασιν ων αυ είρηκεν. όπε γε πολλα δια των πραγμάτων επιδεκνυμεν δια των ρημάτων σαφως εκ ελεγεν, οτι γαρ τον ανθρωπον αυτG εποίησεν έδειξε σαφως και δια τε τυφλέ. ηνίκα δε περι της εν αρχη πλάσεως ο λογος ην αυτώ, εκ είπεν ότι εγω εποίησα, αλλ' ο ποίησας άρσεν και θηλυ εποίησεν αυτες . Παλιν οτι τον κόσμον εδημιέργησεν και τα εν αυτω δια των ιχθρων δια τε ονε δια των αρτωνρημασι εδαμε τέτο σαφώς ειπεν, In Matt. v. Opera, vol. 7. p. 154. + Εδει γαρ τεως λαυθανειν, και μάλιτα επι των μαθητών. και γαρ εκ πολλής ηδονης παντα εκήρυξαν. In Matt. cap. 8. Opera, vol. 7. p. 274.

σε

fimply

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fimply a man, and it afterwards appeared "by his works and his fayings what he "really was *."

Bafil of Seleucia fays, that " during the "ftorm, the difciples of Chrift, judging by

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appearances, did not know that the deity "was concealed in him; for they would not "have been terrified, if they had known "that the author of the creation was giving "orders to the work of his hands.' He adds, that "the apoftles themselves were as "ignorant of his being God as the reit of "the Jews, when fome faid that he was "Elias, or Jeremias, or fome of the pro

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phets;” and that Chrift, " knowing the "ignorance of Peter, fuggefted to him the "answer that he made +."

* Ον

γαρ

ευθεως ημιν εαυτε την θεοληλα εξεκαλυπτεν, αλλά πρώτον μεν ενομιζελο είναι προφήτης, και χριςθ, απλως ανθρωπG, ύτερον εφάνη, δια των έργων και των ρημαίων, τελο οπερ ην. In Johan. Hom, 2. Opera, vol. 8. p. 20.

† Τω γαρ φαινομένω προσπλαιονίες, την κεκρυμμένην ηγνούν θεαα. 8 γαρ αν εξεπλάγησαν, κελευονία τη κίσει θεωρονίες οι δημιεργον είναι της κλίσεως επιταμένοι ---Τοσαύλης εν αγνοίας τας των ανθρώπων, ψυχας περι αυτο βοσκομένης, εδε των αποτόλων ο χορος αγνοιας ελευ Θερος εμενεν. — Ειδως δε την αγνοιαν, υποβάλλει τω Πείρω θείκως την αποκρισιν. Or, 25. p. 138, 139. 141.

Job

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Job the monk obferves, that "Chrift faid, thy fins are forgiven thee, without intimating that be himself forgave them, by his own authority *."

Photius fays, "when our Lord faid, My Father is greater than I, the difciples "were ftill imperfect, and thought the "Father much greater. This they had "learned from the Mofaic law, which taught the Father rather than the Son. "This alfo our Saviour himfelf had perpe

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tually inculcated. This, therefore, being "their fixed opinion, they faid, Shew us "the Father, and it fufficeth us." Afterwards, he fays, "they knew him to be “God, after his fufferings and resurrec"tion."

* Ότι το μεν αφέωνται εκ έχει των ρημαίων προφοράν, ως εξ ιδίας εξεσίας προφερομένην καὶ προςαγμαία. Photii. Bib. fect. 222. p. 622.

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+ Επει ελι αγελως ὅλοι διεκεινο περι τον θεον καὶ διδασκαλον, μειξονα τε πολλω τον πατερα ενομίζον . τελο μεν των μωσαικων νόμων εμφανεςερον, αύτοις τον πατερα η τον υιον καλαγ[ελλοντων· τέλο δε τα σωληρος ανω και καλω περισρέφοντος αυτοις τον πατερα· επει εν τοιαύλη τις αύτοις ενετηριαίο η δόξα, δια γαρ τόλο και ελεγον, δείξον ημιν τον πατ Tega, nj aquei nuiv. Epist. 176. p. 263.

Ibid. p. 270.

Theodoret

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Theodoret fays, that "before his fufferings all perfons held fuch an opinion concerning him," viz. that he was a mere man, "but after his refurrection and afcen

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fion, the defcent of the Spirit, and the "various miracles which they performed" by invoking his name, all the believers "knew that he was God, and the only begotten Son of God." This is expreffed in general terms, but it will appear hereafter, that it is to be understood with great limitations; the knowledge of the divinity of Chrift being, according to Theodoret himself, far from univerfal among the chriftians, long after the death of Chrift.

Sometimes the Fathers fpeak of Peter as knowing that Chrift was God before his death, by immediate revelation from the Father. Chryfoftom alfo fays, that before our Lord's refurrection, the apostles had learned that God had a Son equal to the

*

Προ μεν εν τε παθες τοιαυτας είχον δόξας περί αυτ8. μετα δε την ανάτασιν, και την εις έρανες αναβασιν, και την τέ παναγια πνευματος επι φοιτησιν, και τας παντοδαπας θαυματεργιας ας επετελών, καλέντες αυτε το σεβασμιον ονομα, εγνωσαν απαντες οι πιςεύοντες, οτι και Θεός εσι, και τα θες μονογενής υιος, Ad Rom. i. 4. Opera, vol. 3.

P. II.

Father.

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