The only right Course, to avoid it.

547

XI. 24.

Let us not then delight in useless argument, nor devise un- MATT. profitable apologies: there being but one apology, to flee from the Babylonian furnace, to keep far from the Egyptian harlot, though one must escape her hands naked1.

1 Gen.

For so shall we both enjoy much delight, our conscience 39, 12. not accusing us, and we shall live this present life with chastity, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ; to Whom be glory and might, now and ever, and world without end. Amen.

HOMILY XXXVIII.

MATT. xi. 25, 26.

At that time Jesus answered and said, I make acknowledgment unto Thee, O Father, Lord of Heaven and earth; because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in Thy sight.

SEEST thou, how many ways He leads them on to the I v.7-11. Faith? First', by His praises of John. For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to 2v. 12. the knowledge of Him. Secondly 2, by saying, The kingdom of Heaven suffereth violence, and the violent take it by force; for this is the language of One who is pressing and urging them. 3 v. 13. Thirdly3, by signifying that the number of the Prophets was finished; for this too manifested Himself to be the Person that 4v.14-19. was announced beforehand by them. Fourthly, by pointing

out that whatsoever things should be done by him, were all accomplished; at which time also He made mention of the parable of the children. Fifthly, by His upbraiding them that had not believed, and by His alarming and threatening them 5v.20-24. greatly. Sixthly, by His giving thanks for them that believed. For the expression, I make acknowledgment to Thee, here is," I thank Thee." I thank Thee, He saith, because Thou hast hid these things from the wise and prudent.

What then? doth He rejoice in destruction, and in the

XI. 25.

Christ's Joy in the Gospel, whether hidden or revealed. 549 others not having received this knowledge? By no means; MATT. but this is a most excellent way of His to save men, His not forcing them that utterly reject, and are not willing to receive His sayings; that, since they were not bettered by His call, but fell back, and despised it, His casting them out might cause them to fall into a longing for these things. And so likewise the attentive would grow more earnest.

And while His being revealed to these was fit matter of joy, His concealment from those was no more of joy but of tears. Thus at any rate He acts, where He weeps for the city. Not therefore because of this doth He rejoice, but because what wise men knew not, was known to these. As when Paul saith, I thank God, that ye were servants of sin, but ye obeyed from the heart the form of doctrine which was delivered unto you1. You see, neither doth Paul therefore 'Rom.6, rejoice, because they were servants of sin, but because being such, they had been so highly favoured.

Now by the wise, here, He means the Scribes, and the Pharisees. And these things He saith, to make the disciples more earnest, and to shew what had been vouchsafed to the fishermen, when all those others had missed of it. And in calling them wise, He means not the true and commendable wisdom, but this which they seemed to have through natural shrewdness. Wherefore neither did He say," thou hast revealed it to fools," but to babes; to unsophisticated, that is, to simpleminded men; and He implies that so far from their missing these privileges contrary to their desert, it was just what might be expected. And He instructs us throughout, to be free from pride, and to follow after simplicity. For this cause Paul also expressed it with more exceeding earnestness, writing on this wise: If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. For thus is God's grace manifested.

17.

21 Cor.

But wherefore doth He give thanks to the Father, although of course it was Himself who wrought this? As He prays and intercedes with God, shewing His great love towards us, in the same way doth He this too; for this also is of much love. And He signifies, that not from Him only had they fallen away, but also from the Father. Thus, what He said, speaking to His disciples, Cast not the holy things unto dogs3, this He3 Matt. Himself anticipated them in performing.

3

7,6.

HOMIL.

XXXVIII.

550

Christ's Joy, how it was to edify the Disciples.

Moreover He signifies hereby both His own principal will, 1, 2. and that of the Father; His own, I say, by His giving thanks and rejoicing at what had taken place; His Father's, by intimating that neither had He done this upon intreaty, but of Himself upon His own will; For so, saith He, it seemed good in Thy sight: that is," so it pleased Thee."

And wherefore was it hidden from them? Hear Paul, saying, that Seeking to establish their own righteousness, they 1 Rom. have not submitted themselves to the righteousness of God1. 10, 3.

10, 21.

Consider now how it was likely the disciples should be affected, hearing this; that what wise men knew not, these knew, and knew it continuing babes, and knew it by God's revelation. But Luke saith, that at the very hour, when the Seventy came telling Him about the devils, then He rejoiced 2 Luke and spake these things2; which, besides increasing their diligence, would also dispose them to be modest. That is, since it was natural for them to pride themselves on their driving away devils, on this among other grounds He refrains them; that it was a revelation, whatever had been done, no diligence on their part. Wherefore also the Scribes, and the wise men, thinking to be intelligent for themselves, fell away through their own vanity. Well then, if for this cause it was hidden from them, "do you also," saith He, "fear, and continue babes." For this caused you to have the benefit of the revelation, as indeed on the other hand the contrary made them be deprived of it. For by no means, when He saith, Thou hast hid, doth He mean that it is all God's doing: but as when Paul saith, He gave them over to a reprobate 3Rom.1, mind, and, He hath blinded their minds1, it is not meant 42 Cor.4, to bring Him in as the doer of it, but those who gave the occasion: so here also He uses the expression, Thou hast hid.

28.

4.

v. 27.

For since He had said, I thank Thee, because Thou hast hid them, and hast revealed them unto babes; to hinder thy supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He saith,

b

All things are delivered unto Me of My Father. And to

gonyouμsvov. In the same sense in which Hooker says, " He willeth positively that which Himself worketh; He willeth by permission that which His creatures do." E. P. v. App. No.1. p.714. cf. in Walton's Life, p. 29. "That in

God there were two wills, an antecedent and a consequent will; His first will, that all mankind should be saved; His second, that those only should be saved, who lived answerable to that degree of grace which He had offered."

Our Lord discloses His Equality with the Father. 551 them that are rejoicing, because the devils obey them, "Nay, MATT. why marvel," saith He1, "that devils yield to you? All things Luke are Mine; All things are delivered unto Me."

But when thou hearest, they are delivered, do not surmise any thing human. For He uses this expression, to prevent thine imagining two Unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also.

[2.] Then He saith what is even greater than this, lifting up thy mind; And no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son. Which seems indeed to the ignorant unconnected with what went before, but hath full accordance therewith. As thus: having said, All things are delivered unto Me of My Father, He adds, "And what marvel," so He speaks, "if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance." Yea, for this too He covertly signifies by His being the only One who so knew. Him. For this is His meaning, when He saith, No man knoweth the Father but the Son.

2

XI. 27.

10, 22.

And see at what time He saith this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, Thou hast revealed them unto babes, He signifies this also to pertain to Himself; for neither knoweth any man the Father, saith He, save the v. 27. Son, and he to whomsoever the Son is willing to reveal Him; 2 Boúλnnot "to whomsoever He may be enjoined," " to whomsoever He may be commanded." But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He hath set down. And every where He affirms this; as when He saith, No man cometh unto the Father, but by Me3.

66

And thereby he establishes another point also, His being in harmony and of one mind with Him. Why," saith He, "I am so far from fighting and warring with Him, that no one can even come to Him but by Me." For because this most offended them, His seeming to be a rival God, He by all means doth away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles.

3 John 14, 6.