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COMMENTART ON ECCLESIASTES 249 tractions os lise, lite becomes a painful thing, Which, as it
mere, Wounda the heari With ita goads, that is, mitti thelust ut destres of increme. And sorro sul also is the solicitudo connected with coveto nem: it does not so much gratisy those Who are successsul in it, as it palns those whoare unsuccesssul; Whilo the day is spent in laborious anxie-ties, and the ni t puis fleep to flight irom the eyes, Miththo cares of maring gain. Vain, thereiore, is tho geat of
24. - d thero is nothing good for a man, but What heeata and drinis, and what Will show to his foui good in his labour. This also I saW, that it is iram thohand of God.
mere materiai meais and drinis are not the sota's good. Forthe flesti, When luxuriousty nurtured, Wars against the Soes, and rises in revolt against the spirit. And hoW should notintemperate eatings and drinhings also be contra to God He speas, therelare, of things mysticat. For no one shali
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4. A time to moum, and a time to dance. When ono thinis of tho death which the transgression os Adam brought on us, it is a time in moum; but it is time tohold festat gatherings When we cali to mind the resurrectionfrom tho dead which we expect through the neW Adam. 6. - Α time to h p, and a time in cast aWay. A timo to heep tho Scripture against the unWortis, anda time to put it forth sor the worthy. ΟΠ again : Betore theincarnation it Was a time to heep tho letter of the laW; but it
to the fons of men to be exercised in it.
11. Everything that IIo hath mado is beautitia in us
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AN INTERPRETATION OF LUAE'S GOMEL. 25l
among ths evangelista, mahes up the fuit account os our Sarioufa whole disposition by the expressions of them severat narratore together. He does not, then, ask of tho Father
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the Savioues meaning in this concise ulterance.
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subjection under the despot's pomer to the exercise of hinglydominion. And the sponge, as I thin k, signified the completo transfusion ανάκρασιν) of the Holy Spirit that Was realized in Him. And the reed symbollaed the royal sceptre and thodivine laW. And the hyssop expressed that quichening and saving resurrection of His, by Which He has also brought
agony, so also by the dense and excessive s eat, he madethe facta patent, that the Saviour Was man by nature and in reali , and not in mere semblance and appearance, and that He was subject to ali tho innocent sensibilities naturalto men. Neverthelem the words, I have poWer to lay
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indicato that the life whicli is laid do n and taen againis one thing, and the divinity Which lays that down and tahesit again is mother. He says, one thing and another, notas mahing a partition into tWo persons, but M shosing the di tinction belmeen the two natures.') And as, is voluntaribenduring tho death in the flesti, He implanted incorruptibili in it; so also, by tahing to Himself os His o n De Will tho
os the fear Whicli is proper to our nature. For unless this hadbeen done With a mysticia impori, He certainly Would no oven had He beeny the most timorous and ignoble os men, have been bedewed in this unnatural Way With drops of s eat liko drops of blood under the mere force of His agony. Os liho impore is also the sentenco in the narrativo inlati telis us that an angel stood by the Saviour and strengi neclHim. For this, too, bore also on the oeconomy enteria intoon our bellais. For those Who are appotnted to engage in the sacred exertions os conflicis on account of pietn have thoangeis hom heaven to assist them. And the prayer, Father, remove the cup,V He ultered probably not as it He seMod tho
λ Thia sentenos is a posed to be an interpolation by the constructores the Catena. The tot is, της δουλάας. Migne suggesta, της δειλίας - the Deling
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lates also to What is in consideration hidden as is is fotiled Purpose, hoW say some that the Lord, who is above est these
For in the most generat sense it holds good that it is apparently not possibie for any man μάλιστα ἴσως παντὶ ἀνθρώπω to remain altogether Mithout experience of ill . For, as one says, the wholo Worid lieth in Wichodness; λand again, The most of the days of man are labour and tro te. But you Will perhaps say, What differencs isthere bet een being tempted, and falling or entering into temptation Well, ii ono is overcome of Ovil-and ho millbe overcome unlem he strumles against it himself, and unlessGod protecta him mith His sitield - that man has enteredinto temptation, and is in it, and is brought under it like ono that is led captivo. But is one missistands and Endures, that man is indein tempted; but ho has not entered into temptation, or salien into it. Τhus Jesus was ted up of the Spirit, not indeed to enter into temptation, but to bo tempted os the devit. d Abraham, again, did not enter into temptation,
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256THE MORYS OF DIONYSIUS. Violence, draming us to destruction ; but God leads us by tholianil, training us sor our Salvation.
remedied either by severe applications, or by those Whichmay aci more pleasantly upon them; so the foui, whon itis once carried captive, and gives itseli up to any hind os Wichedness, and refuses to consider What is reatly prostableior it, although a myriad counseis ahould echo in it, tamno good to itself. But just as ii the sense of hearing Were dead within it, it receives no benefit hom exhortations
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om tho Vatican Codex, 1611, fol. 291. Seo iam Mai, Bibliotheca Nova, vi. I. 165.