2 3 3 VI. e n Exod. 'God.' The New Covenant and free gift. New Creation. 253 done so spake Moses when he sprinkled the blood of the Hoм. covenant, and God promised everlasting life. All this is a covenant. There, it was slave with master, here, it is friend with friend: there, it is said, In the day that thou eatest in rods thereof thou shalt die; a present threatening; but here is 26, 7. 8. nothing of the kind. There was nakedness, and here too is nakedness; there, however, he that had sinned was made naked, because he sinned, but here, one is made naked, 2 one that he may be set free. Then, man put off the glory which Ms. has he had; now, he puts off the old man; and before going up3 3 reiv (to the contest), puts him off as easily, as it were his garἐπιβῆναι ments". He is anointed", as wrestlers about to enter the lists. For he is born at once; and not as that first man was, by little and little, but at once. (He is anointed,) not as the priests of old time, on the head alone, but rather in more abundant measure. For he indeed was Lev. 8, anointed on the head, the right ear, the hand; to excite him to obedience, and to good works; but this one, all over. For he cometh not to be instructed merely; but to wrestle, and to be exercised; he is advanced to another 1yvθησόμενος For when he confessed (his belief) in the lifecreation. everlasting, he confessed a second creation. He took γεται dust from the earth, and formed man: but now, dust no Gen. 2, longer, but the Holy Spirit; with This he is formed, with 7. this harmonized, even as Himself was in the womb of puíthe Virgin. He said not in Paradise, but in Heaven.' For Ta deem not that, because the subject is earth', it is done on 7 yñiτoearth; he is removed thither, to Heaven, there these things ras are transacted, in the midst of Angels: God taketh up thy soul above, above He harmonizeth it anew, He placeth thee near to the Kingly Throne. He is formed in the water, he receiveth spirit instead of a soul'. And after he is formed, 4 23. 24. 254 Christian state better than Paradise. 1, 20. 26. 12. 13. 1 Or citizen COLOS. He bringeth to him, not beasts, but devils, and their prince, and saith, Tread upon serpents and scorpions. He saith Luke10, 19. not, Let Us make man in our image, and after our likeness, Gen. 1, but what? He giveth them to become the sons of God, who John 1, were born, he saith, not of blood, but of God. Then that thou give no ear to the serpent, straightway thou art taught to say, "I renounce thee," that is, "whatsoever thou sayest, I will not hear thee." Then, that he destroy thee not by means of others, it is said", "and thy pomp, and thy service, and thy angels." He hath set him no more to keep Paradise, but to have his conversation' in heaven. For straightway when he cometh up he pronounceth these words, Our Father Which art in Heaven,... Thy will be done in earth, as it is in Heaven. The plain falleth not on thy sight', thou seest not tree, nor fountain, but straightway thou 2 takest into thee the Lord Himself, thou art mingled with λαμβάHis Body, thou art intermixed with that Body that lieth 3 va above, whither the devil cannot approach. No woman is ράννυσαι avaquen there, for him to approach, and deceive as the weaker; for Gal. 3, it is said, There is neither female, nor males. If thou go six i not down to him, he will not have power to come up where gì thou art; for thou art in Heaven, and Heaven is unapproachθῆλυ, Rect. able by the devil. It hath no tree with knowledge of good ship. περιο 9816 28. and evil, but the Tree of Life only. No more shall woman be formed from thy side, but we all are one from the side of Christ. For if they who have been anointed of men take no harm by serpents, neither wilt thou take any harm at all, so long as thou art anointed; that thou mayest be able to Luke10, grasp the Serpent and choke him, to tread upon serpents and scorpions. But as the gifts are great, so is our punishment great also. It is not possible for him that hath fallen from Gen. 3, Paradise, to dwell in front of Paradise", nor to reascend thither from whence we have fallen. But what after this? Hell, and the worm undying. But God forbid that any of 19. 24. sono, the person who directs the catechumen. No meaning appears in this, oux ἐπ' ὄψιν πίστει τὸ παιδών, though old Lat. also bas, The child falleth not on his face;' but we have only to read idiov, as in a doubtful passage of Hom. xvi. on Rom. Tr. p. 295. note q. This has been done in the text, not to spoil so beautiful a passage. " LXX. has κατῴκισεν αὐτὸν ἀπίναντι τοῦ παραδείσου. He placed him opposite Paradise. And it is generally thought that Adam approached the gate of Paradise to worship. { Misery of falling from the New Covenant. 255 VI. us should become amenable to this punishment! but living Hoм. virtuously, let us earnestly strive to do throughout' His will. Ιδιαπράτ Let us become well-pleasing to God, that we may be able τεσθαι both to escape the punishment, and to obtain the good2 TITU things eternal, through the grace and love toward man, &c. χεῖν HOMILY VII. 1 Gr. the things. ver. 8. COL. ii. 16-19. Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: which are a shadow of things' to come; but the body is of Christ. Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. HAVING first said darkly, Beware lest any man spoil you ver. 4. after the tradition of men; and again, further back, And this I say, lest any man should beguile you with enticing words; thus preoccupying their soul, and working in it anxious thoughts; next, having inserted those benefits, and increased this effect, he then brings in his reproof last, and says, Let 2 pigu. no man therefore judge you in meat, or in drink2, or in the part of an holyday, or of the new moon, or of the sabbath days. Seest thou how he depreciates them? If ye have obtained such things, he saith, why make yourselves accountable for these petty matters? And he makes light of them, saying, or in the part of an holyday, for in truth they did not retain the whole of the former rule, or of the new moon, or of sabbath days. He said not, " Do not then observe them,” but, let no man judge you. He shewed that they were transgressArras.ing, and undoing3, but he brought his charge against others. Endure not those that judge you, he saith, nay, not so much 4 read as this either, but he argues with those persons, almost μονονου χι 3. VII. ἱπηρια Jewish observances hinder a Christian's reward. 257 stopping their mouths, and saying, Ye ought not to judge. HoM. But he would not have reflected on these. He said not ' in clean and unclean,' nor yet'in feasts of Tabernacles, and unleavened bread, and Pentecost,' but in part of a feast: for they ventured not to keep the whole; and if they did observe it, yet not so as to celebrate the feast. In part, he saith, shewing that the greater part is done away. For even if they did keep sabbath, they did not do so with precision. Which are a shadow of the things to come; he means, of the New Covenant; but the body is of Christ. Some persons here punctuate thus, but the body is of Christ, i. e. the truth is come in with Christ: others thus; The Body of Christ let no man adjudge away from you, that is, thwart you of it'. '¡angaζέτω. For the term καταβραβευθῆναι, is employed when the victory is with one party, and the prize with another, when though a victor thou art thwarted. Thou standest above the devil 2 iøngsάζῃ. and sin; why dost thou again subject thyself to sin'. There- ὑπάγεις, fore he said that he is a debtor to fulfil the whole law; and Gal. 5, again, Is Christ found to be the minister of sin? which ib. 2, 17. he said when writing to the Galatians. When then he had filled them with anger through saying, adjudge away from you, he begins; being a voluntaryʻ, he saith, in humility♦ E. V. and worshipping of Angels, intruding into things he hath marg. not seen, vainly puffed up by his fleshly mind. How in humility, or how puffed up? He shews that the whole arose out of vainglory. But what is on the whole the drift of what is said? There were some who maintained that we must be brought near by Angels, not by Christ, for that were too great a thing for us. Therefore it is that he turns over and over again what he has said concerning Christ, as, that through the Blood of His Cross we are reconciled; that He 14. suffered for us; that He loved us. And besides in this very pet. same thing, moreover, they were pierced afresh. And he 2,21. said not 'introduction by,' but 'worshipping of" Angels'. truding into things he hath not seen. For he hath not seen ® ἐπείρονAngels, and yet is affected as though he had. saith, Puffed up by his fleshly mind vainly. about any true fact, but about this doctrine, that he is puffed up. And he puts forward a shew of humility. As if he had Gr. by said; by his carnal mind, nothing spiritual; his reasoning is of of his c. i. 20, 5 words of 1 In-2,4. Ephes. TO, V. note a, Therefore he 8 προσα the mind flesh. |