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ACTS I. 1, 2.
"The former treatise have I made, O
Theophilus, concerning all things which Jesus
began both to do and to teach, until the day on
which, having given charge to the Apostles,
whom He had chosen, by the Holy Spirit, He
was taken up."
To many persons this Book is so little known,
both it and its author, that they are not even
aware that there is such a book in existence.
For this reason especially I have taken this
narrative for my subject, that I may draw to it
such as do not know it, and not let such a
treasure as this remain hidden out of sight.
For indeed it may profit us no less than even
the Gospels; so replete is it with Christian
wisdom and sound doctrine, especially in what is
said concerning the Holy Ghost. Then let us
not hastily pass by it, but examine it closely.
Thus, the predictions which in the Gospels
Christ utters, here we may see these actually
come to pass; and note in the very facts the
bright evidence of Truth which shines in them,
and the mighty change which is taking place in
the disciples now that the Spirit has come upon
them. For example, they heard Christ say,
"Who-so believeth on Me, the works that I
do shall he do also, and greater works than
these shall hero " (John xiv. 12): and
again, when He foretold to the disciples, that
they should be brought before rulers and kings,
and in their synagogues they should scourge
them, and that they should suffer grievous
things, and overcome all (Matt. x. 18):
and that the Gospel should be preached in all
the world (Ib. xxiv. 14): now all this,
how it came to pass exactly as it was said, may
be seen in this Book, and more besides, which
He told them while yet with them. Here again
you will see the Apostles themselves, speeding
their way as on wings over land and sea; and
those same men, once so timorous and void of
understanding, on the sudden become quite other
than they were; men despising wealth, and
raised above glory and passion and
concupiscence, and in short all such
affections: moreover, what unanimity there is
among them now; nowhere any envying as there was
before, nor any of the old hankering after the
preeminence, but all virtue brought in them to
its last finish, and shining through all, with
surpassing lustre, that charity, concerning
which the Lord had given so many charges
saying, "In this shall all men know that ye
are My disciples, if ye love one another."
(John xiii. 35.) And then, besides,
there are doctrines to be found here, which we
could not have known so surely as we now do, if
this Book had not existed, but the very
crowning point of our salvation would be hidden,
alike for practice of life and for doctrine.
The greater part, however, of this work is
occupied with the acts of Paul, who "laboured
more abundantly than they all." (1. Cor.
xv. 10.) And the reason is, that the
author of this Book, that is, the blessed
Luke, was his companion: a man, whose high
qualities, sufficiently visible in many other
instances, are especially shown in his firm
adherence to his Teacher, whom he constantly
followed.* Thus at a time when all had
forsaken him, one gone into Galatia, another
into Dalmatia, hear what he says of this
disciple: "Only Luke is with me." (2
Tim. iv. 10.) And giving the Corinthians
a charge concerning him, he Says, "Whose
praise is in the Gospel throughout all the
Churches." (Cor. viii. 18.) Again,
when he says, "He was seen of Cephas, then
of the twelve," and, "according to the
Gospel which ye received" (1 Cor. xv. 5,
1), he means the Gospel of this Luke. So
that there can be no mistake in attributing this
work to him: and when I say, to him, I
mean, to Christ. And why then did he not
relate every thing, seeing he was with Paul to
the end? We may answer, that what is here
written, was sufficient for those who would
attend, and that the sacred writers ever
addressed themselves to the matter of immediate
importance, whatever it might be at the time it
was no object with them to be writers of books:
in fact, there are many things which they have
delivered by unwritten tradition. Now while all
that is contained in this Book is worthy of
admiration, so is especially the way the
Apostles have of coming down to the wants of
their hearers: a condescension suggested by the
Spirit who has so ordered it, that the subject
on which they chiefly dwell is that which
pertains to Christ as man. For so it is, that
while they discourse so much about Christ, they
have spoken but little concerning His Godhead;
it was mostly of the Manhood that they
discoursed, and of the Passion, and the
Resurrection, and the Ascension. For the
thing required in the first instance was this,
that it should be believed that He was risen,
and ascended into heaven. As then the point on
which Christ himself most. insisted was, to
have it known that He was come from the
Father, so is it this writer's principal
object to declare, that Christ was risen from
the dead, and was received up into Heaven, and
that He went to God, and came from God.
For, if the fact of His coming from God were
not first believed, much more, with the
Resurrection and Ascension added thereto,
would the Jews have found the entire doctrine
incredible. Wherefore gently and by degrees he
leads them on to higher truths.
Nay, at Athens Paul even calls Him man
simply, without saying more (Acts xvii.
31). For if, when Christ Himself spoke of
His equality with the Father, they often
attempted to stone Him, and called Him a
blasphemer for this reason, it was little to be
expected that they would receive this doctrine
from the fishermen, and that too, with the
Cross coming before it.
But why speak of the Jews, seeing that even
the disciples often upon hearing the more sublime
doctrines were troubled and offended? Therefore
also He told them, "I have many things to say
unto you, but ye cannot bear them now."
(John xvi. 12.) If those conld not, who
had been so long time with Him, and had been
admitted to so many secrets, and had seen so
many wonders, how was it to be expected that
men, but newly dragged away from altars, and
idols, and sacrifices, and cats, and
crocodiles (for such did the Gentiles
worship), and from the rest of their evil
ways, should all at once receive the more
sublime matters of doctrine? And how in
particular should Jews, hearing as they did
every day of their lives, and having it ever
sounded in their ears, "The Lord thy God is
one Lord, and beside Him is none other"
(Deut. vi. 4): who also had seen Him
hanging nailed on the Cross, nay, had
themselves crucified and buried Him, and not
seen Him even risen: when they were told that
this same person was God and equal with the
Father, how should they, of all men, be
otherwise than shocked and revolted? Therefore
it is that gently and little by little they carry
them on, with much consideration and for
bearance letting themselves down to their low
attainments, themselves the While enjoying in
more plentiful measure the grace of the Spirit,
and doing greater works in Christ's name than
Christ Himself did, that they may at once
raise them up from their grovelling
apprehensions, and confirm the saying, that
Christ was raised from the dead. For this, in
fact, is just what this Book is: a
Demonstration of the Resurrection:* this
being once believed the rest would come in due
course. The subject then and entire scope of
this Book, in the main, is just what I have
said. And now let us hear the Preface itself.
"The former treatise have I made, O
Theophilus, of all that Jesus began both to do
and to teach." (v. 1.) Why does he put
him in mind of the Gospel? To intimate how
strictly he may be depended upon. For at the
outset of the former work he says, "It seemed
good to me also, having had perfect
understanding of all things from the very first,
to write unto thee in order." (Luke i.
3.) Neither is he content with his own
testimony-but refers the whole matter to the
Apostles. saying, "Even as they delivered
them unto us, which from the beginning were
eyewitnesses and ministers of the word."
(Luke, i. 2.)
Having then accredited his account in the former
instance, he has no need to put forth his
credentials afresh for this treatise, seeing his
disciple has been once for all satisfied, and by
the mention of that former work he has reminded
him of the strict reliance to be placed in him
for the truth. For if a person has shown
himself competent and trustworthy to write of
things which he has heard, and moreover has
obtained our confidence, much more will he have
a right to our confidence when he has composed an
account, not of things which he has received
from others, but of things which he has seen and
heard. For thou didst receive what relates to
Christ; much more wilt thou receive what
concerns the Apostles.
What then, (it may be asked), is it a
question only of history, with which the Holy
Spirit has nothing to do? Not so. For, if
"those delivered it unto us, who from the
beginning were eyewitnesses and ministers of
'the word;" then, what he says, is theirs.
And why did he not say, ' As they who were
counted worthy of the Holy Spirit delivered
them unto us;' but "Those who were
eyewitnesses?" Because, in matter of belief,
the very thing that gives one a right to be
believed, is the having learned from
eyewitnesses: whereas the other appears to
foolish persons mere parade and pretension. And
therefore John also speaks thus: "I saw, and
bare record that this is the Son of God."
(John. i. 34.) And Christ expresses
Himself in the same way to Nicodemus, while he
was dull of apprehension, "We speak that we do
know, and testify that we have seen; and no one
receiveth our witness," (Ib. iii. 11.)
Accordingly, He gave them leave to rest their
testimony in many particulars on the fact of
their having seen them, when He said, "And
do ye bear witness concerning Me, because ye
have been with Me from the beginning." (John
xv. 27.) The Apostles themselves also
often speak in a similar manner; "We are
witnesses, and the Holy Spirit which God hath
given to those that obey Him." (Acts ii.
32); and on a subsequent occasion, Peter,
still giving assurance of the Resurrection,
said, "Seeing we did eat and drink with
Him." (Acts x. 41.) For they more
readily received the testimony of persons who had
been His companions, because the notion of the
Spirit was as yet very much beyond them.
Therefore John also at that time, in his
Gospel, speaking of the blood and water,
said, he himself saw it, making the fact of his
having seen it equivalent, for them, to the
highest testimony, although the witness of the
Spirit is more certain than the evidence of
sight, but not so with unbelievers. Now that
Luke was a partaker of the Spirit, is
abundantly clear, both from the miracles which
even now take place; and from the fact that in
those times even ordinary persons were gifted
with the Holy Ghost; and again from the
testimony of Paul, in these words, "Whose
praise is in the Gospel" (2 Cor. viii.
18); and from the appointment to which he was
chosen: for having said this, the Apostle
adds, "But also appointed of the Churches to
travel with us with this grace which is
administered by us." *
Now mark how unassuming he is. He does not
say, The former Gospel which I preached,
but, "The former treatise have I made;"
accounting the title of Gospel to be too great
for him; although it is on the score of this
that the Apostle dignifies him: "Whose
praise," he says, "is in the Gospel." But
he himself modestly says, "The former treatise
have I made--O Theophilus, of all that
Jesus began both to do and to teach:" not
simply "of all," but from the beginning to the
end; "until the day," he says, "in which
He was taken up." And yet John says, that
it was not possible to write all: for "were
they written, I suppose," says he, "that
even the world itself could not contain the books
written." (John xxi. 25.) How then does
the Evangelist here say, "Of all?" He does
not say "all," but "of all," as much as to
say, "in a summary way, and in the gross;"
and "of all that is mainly and pressingly
important." Then he tells us in what sense he
says all, when he adds, "Which Jesus began
both to do and to teach;" meaning His miracles
and teaching; and not only so, but implying
that His doing was also a teaching.
But now consider the benevolent and Apostolic
feelings of the writer: that for the sake of a
single individual he took such pains as to write
for him an entire Gospel. "That thou mightest
have," he says, "the certainty of those
things, wherein thou hast been instructed."
(Luke i. 4.) In truth, he had heard
Christ say, "It is not the will of My
Father that one of these little ones should
perish." (Matt. xviii. 14.) And why
did he not make one book of it, to send to one
man Theophilus, but has divided it into two
subjects? For clearness, and to give the
brother a pause for rest. Besides, the two
treatises are distinct in their subject-matter.
But consider how Christ accredited his words by
His deeds. Thus He saith, "Learn of Me,
for I am meek and lowly in heart." (Ib.
xi. 29.) He taught men to be poor,* and
exhibited this by His actions: "For the Son
of Man," He says, "hath not where to lay
His head." (Ib. viii. 20.) Again,
He charged men to love their enemies; and He
taught the same lesson on the Cross, when He
prayed for those who were crucifying Him. He
said, "If any man will sue thee at the law,
and take away thy coat, let him have thy cloak
also" (lb. v. 40): now He not only gave
His garments, but even His blood. In this
way He bade others teach. Wherefore Paul also
said, "So as ye have us for an example."
(Philip. iii. 17.) For nothing is more
frigid than a teacher who shows his philosophy
only in words: this is to act the part not of a
teacher, but of a hypocrite. Therefore the
Apostles first taught by their conduct, and
then by their words; nay rather they had no need
of words, when their deeds spoke so loud. Nor
is it wrong to speak of Christ's Passion as
action, for in suffering all He performed that
great and wonderful act, by which He destroyed
death, and effected all else that He did for
us.
"Until the day in which He was taken up,
after that He, through the Holy Spirit, had
given commandments unto the Apostles whom He
had chosen. After He had given commandments
through the Spirit" (v. 2); i.e. they
were spiritual words that He spake unto them,
nothing human; either this is the meaning, or,
that it was by the Spirit that He gave them
commandments. Do you observe in what low terms
he still speaks of Christ, as in fact Christ
had spoken of Himself? "But if I by the
Spirit of God cast out devils" (Matt. xii.
28); for indeed the Holy Ghost wrought in
that Temple. Well, what did He command?
"Go ye therefore," He says, "make
disciples of all the nations, baptizing them
into the Name of the Father, and of the Son,
and of the Holy Ghost; teaching them to
observe all things whatsoever I have commanded
you." (Ib. xxviii. 19, 20.) A high
encomium this for the Apostles; to have such a
charge entrusted to them, I mean, the
salvation of the world! words full of the
Spirit! And this the writer hints at in the
expression, "through the Holy Ghost" (and,
"the words which I spake unto you," saith the
Lord, "are Spirit") (John vi. 63);
thus leading the hearer on to a desire of
learning what the commands were, and
establishing the authority of the Apostles,
seeing it is the words of the Spirit they are
about to speak, and the commandments of
Christ. "After He had given commandments,"
he says, "He was taken up." He does not
say, 'ascended;' he still speaks as
concerning a man. It appears then that He also
taught the Disciples after His resurrection,
but of this space of time no one has related to
us the whole in detail. St. John indeed, as
also does the present writer, dwells at greater
length on this subject than the others; but none
has clearly related every thing (for they
hastened to something else); however, we have
learnt these things through the Apostles, for
what they heard, that did they tell. "To whom
also He shewed Himself alive." Having first
spoken of the Ascension, he adverts to the
Resurrection; for since thou hast been told
that "He was taken up," therefore, test thou
shouldest suppose Him to have been taken up by
others, he adds, "To whom He shewed Himself
alive." For if He shewed Himself in the
greater, surely He did in the minor
circumstance. Seest thou, how casually and
un-perceived he drops by the way the seeds of
these great doctrines? *
"Being seen of them during forty days." He
was not always with them now, as He was before
the Resurrection. For the writer does not say
"forty days," but, "during forty days."
He came, and again disappeared; by this
leading them on to higher conceptions, and no
longer permitting them to stand affected towards
Him in the same way as before, but taking
effectual measures to secure both these objects,
that the fact of His Resurrection should be
believed, and that He Himself should be ever
after apprehended to be greater than man. At
the same time, these were two opposite things;
for in order to the belief in His
Resurrection, much was to be. done of a human
character, and for the other: object, just the
reverse. Nevertheless, both results have been
effected, each when the fitting time arrived.
But why did He appear not to all, but to the
Apostles only? Because to the many it would
have seemed a mere apparition, inasmuch as they
understood not the secret of the mystery For if
the disciples themselves were at first
incredulous and were troubled, and needed the
evidence of actual touch with the hand, and of
His eating with them, how would it have fared
in all likelihood with the multitude? For this
reason therefore by the miracles [wrought by the
Apostles] He renders the evidence of His
Resurrection unequivocal, so that not only the
men of those times--this is what would come of
the ocular proof--but also all men thereafter,
should be certain of the fact, that He was
risen. Upon this ground also we argue with
unbelievers. For if He did not rise again,
but remains dead, how did the Apostles perform
miracles in His name? But they did not, say
you, perform miracles? How then was our
religion eqnos instituted? For this certainly
they will not controvert nor impugn what we see
with our eyes: so that when they say that no
miracles took place, they inflict a worse stab
upon themselves. For this would be the greatest
of miracles, that without any miracles, the
whole world should have eagerly come to be taken
in the nets of twelve poor and illiterate men.
For not by wealth of money, not by wisdom of
words, not by any thing else of this kind, did
the fishermen prevail; so that objectors must
even against their will acknowledge that there
was in these men a Divine power, for no human
strength could ever possibly effect such great
results.
For this He then remained forty days on earth,
furnishing in this length of time the sure
evidence of their seeing Him in His own proper
Person, that they might not suppose that what
they saw was a phantom. And not content with
this, He added also the evidence of eating with
them at their board: as to signify this, the
writer adds, "And being at, table a with
them, He commanded."* (v. 4.) And this
circumstance the Apostles themselves always put
forth as an fallible token of the Resurrection;
as where they say," Who did eat and drink with
Him." (Acts x,-41.)
And what did He, when appearing unto them
those forty days? Why, He conversed with
them, says the writer, "concerning the kingdom
of God." (v. 3.) For, since the
disciples both had been distressed and troubled
at the things which already had taken place, and
were about to go forth to encounter great
difficulties, He recovered them by His
discourses concerning the future. "He
commanded them that they should not depart from
Jerusalem, but wait for the promise of the
Father." (v. 4.) First, He led them
out to Galilee, afraid and trembling, in order
that they might listen to His words in
security. After wards, when they had heard,
and had passed forty days with Him, "He
commanded them that they should not depart from
Jerusalem." Wherefore? Just as when
soldiers are to charge a multitude, no one
thinks of letting them issue forth until they
have armed themselves, or as horses are not
suffered to start from the barriers until they
have got their charioteer; so Christ did not
suffer these to appear in the field before the
descent of the Spirit, that they might not be
in a condition to be easily defeated and taken
captive by the many. Nor was this the only
reason, but also there were many in Jerusalem
who should believe. And then again that it
might not be said, that leaving their own
acquaintance, they had gone to make a parade
among strangers, therefore among those very men
who had put Christ to death do they exhibit the
proofs of His Resurrection, among those who
had crucified and buried Him, in the very town
in which the iniquitous deed had been
perpetrated; thereby stopping the mouths of all
foreign objectors. For when those even.who had
crucified Him appear as believers, clearly this
proved both the fact of the crucifixion and the
iniquity of the deed, and afforded a mighty
evidence of the Resurrection. Furthermore,
lest the Apostles should say, How shall it be
possible for us to live among wicked and bloody
men, they so many in number, we so few and
contemptible, observe how He does away their
fear and distress, by these words, "But wait
for the promise of the Father, which ye have
heard of Me." (v. 4.) You will say,
When had they heard this? When He said,
"It is expedient for you that I go away; for
if I go not away, the Comforter will not come
unto you." (John xvi. 7.) And again,
"I will pray the Father, and He shall send
you another Comforter, that He may abide with
you." (ib. xiv. 16.)
But why did the Holy Ghost come to them, not
while Christ was present, nor even immediately
after his departure, but, whereas Christ
ascended on the fortieth day, the Spirit
descended "when the day of Pentecost," that
is, the fiftieth, "was fully come?" (Acts
ii. 1.) And how was it, if the Spirit had
not yet come, that He said, "Receive ye the
Holy Ghost?" (John xx. 22.) In order
to render them capable and meet for the reception
of Him. For if Daniel fainted at the sight of
an Angel (Dan. viii. 17), much more
would these when about to receive so great a
grace. Either this then is to be said, or else
that Christ spoke of what was to come, as if
come already; as when He said, "Tread ye
upon serpents and scorpions, and over all the
power of the devil." (Luke x. 19.) But
why had the Holy Ghost not yet come? It was
fit that they should first be brought to have a
longing desire for that event, and so receive
the grace. For this reason Christ Himself
departed, and then the Spirit descended. For
had He Himself been there, they would not have
expected the Spirit so earnestly as they did.
On this account neither did He come immediately
after Christ's Ascension, but after eight or
nine days. It is the same with us also; for
our desires towards God are then most raised,
when we stand in need: Accordingly, John
chose that time to send his disciples to Christ
when they were likely.to feel their need of
Jesus, during his own imprisonment. Besides,
it was fit that our nature should be seen in
heaven, and that the reconciliation should be
perfected, and then the Spirit should come,
and the joy should be unalloyed. For, if the
Spirit being already come, Christ had then
departed, and the Spirit remained; the
consolation would not have been so great as it
was. For in fact they clung to Him, and could
not bear to part with Him; wherefore also to
comfort them He said, "It is expedient for
you that I go away." (John xvi. 7.) On
this account He also waits during those
intermediate days, that they might first despond
for awhile, and be made, as I said, to feel
their need of Him. and then reap a full and
unalloyed delight. But if the Spirit were
inferior to the Son, the consolation would not
have been adequate; and how could He have
said, "It is expedient for you?" For this
reason the greater matters of teaching were
reserved for the Spirit, that the disciples
might not imagine Him inferior.
Consider also how necessary He made it for them
to abide m Jerusalem, by promising that the
Spirit should be granted them. For lest they
should again flee away after His Ascension, by
this expectation, as by a bond, He keeps them
to that spot. But having said, "Wait for the
promise of the Father, which ye have heard of
Me," He then adds, "For John truly
baptized with water, but ye shall be baptized
with the Holy Ghost not many days hence."
(v. 4, 5.) For now indeed He gives them
to see the difference there was betwixt Him and
John, plainly, and not as heretofore in
obscure hints; for in fact He had spoken very
obscurely, when He said, "Notwithstanding,
he that is least in the kingdom of heaven is
greater than he:" but now He says plainly,
"John baptized with water, but ye shall be
baptized with the Holy Ghost." (Matt. xi.
11.) And he no longer uses the testimony,
but merely adverts to the person of John,
reminding the disciples of what he had said, and
shows them that they are now become greater than
John; seeing they too are to baptize with the
Spirit. Again, He did not say, I baptize
you with the Holy Ghost, but, "Ye shall be
baptized:" teaching us humility. For this was
plain enough from the testimony of John, that
it was Christ Himself Who should baptize:
"He it is that shall baptize you with the Holy
Ghost and with fire" (Luke iii. 16.);
wherefore also He made mention of John.
The Gospels, then, are a history of what
Christ did and said; but the Acts, of what
that "other Comforter" said and did. Not but
that the Spirit did many things in the Gospels
also; even as Christ here in the Acts still
works in men as He did in the Gospels only then
the Spirit wrought through the Temple, now
through the Apostles: then, He came into the
Virgin's womb, and fashioned the Temple;
now, into Apostolic souls: then in the
likeness of a dove; now, in the likeness of
fire. And wherefore? Showing there the
gentleness of the Lord, but here His taking
vengeance also, He now puts them in mind of the
judgment likewise. For, when need was to
forgive, need was there of much gentleness; but
now we have obtained the gift, it is henceforth
a time for judgment and examination.
But why does Christ say, "Ye shall be
baptized," when in fact there was no water in
the upper room? Because the more essential part
of Baptism is the Spirit, through Whom indeed
the water has its operation; in the same manner
our Lord also is said to be anointed, not that
He had ever been anointed with oil, but because
He had received the Spirit. Besides, we do
in fact find them receiving a baptism with water
[and a baptism with the Spirit], and these at
different moments. In our case both take place
under one act, but then they were divided. For
in the beginning they were baptized by John;
since, if harlots and publicans went to that
baptism, much rather would they who thereafter
were to be baptized by the Holy Ghost. Then,
that the Apostles might not say, that they were
always having it held out to them in promises
(John xiv. 15, 16), (for indeed
Christ had already discoursed much to them
concerning the Spirit, that they should not
imagine It to be an impersonal Energy or
Operation, energeian anupostaton that they
might not say this, then, He adds, "not many
days hence." And He did not explain when,
that they might always watch: but, that it
would soon take place, He told, them, that
they might not faint; yet the exact time He
refrained from adding, that they might always be
vigilant. Nor does He assure them by this
alone; I mean, by the shortness of the time,
but withal by saying, "The promise which ye
have heard of Me." For this is not, saith
He, the only time I have told you, but
already I have promised what I shall certainly
perform. What wonder then that He does not
signify the day of the final consummation, when
this day which was so near He did not choose to
reveal? And with good reason; to the end they
may be ever wakeful, and in a state of
expectation and earnest heed.
For it cannot, it cannot be, that a man should
enjoy the benefit of grace except he watch.
Seest thou not what Elias saith to his
disciple? "If thou see me when I am taken
up" (2 Kings ii. 10), this that thou
askest shall be done for thee. Christ also was
ever wont to say unto those that came unto Him,
"Believest thou?" For if we be not
appropriated and made over to the thing given,
neither do we greatly feel the benefit. So it
was also in the case of Paul; grace did not
come to him immediately, but three days
intervened, during which he was blind; purified
the while, and prepared by fear. For as those
who dye the purple first season with other
ingredients the cloth that is to receive the
dye, that the bloom may not be fleeting' so in
this instance God first takes order that the
soul shall be thoroughly in earnest, and then
pours forth His grace. On this account also,
neither did He immediately send the Spirit,
but on the fiftieth day. Now if any one ask,
why we also do not baptize at that season of
Pentecost? we may answer, that grace is the
same now as then; but the mind becomes more
elevated now, by being prepared through
fasting. And the season too of Pentecost
furnishes a not unlikely reason. What may that
be? Our fathers held Bap tism to be just the
proper curb upon evil concupiscence, and a
powerful lesson for teaching to be sober-minded
even in a time of delights.
As if then we were banquetting with Christ
Himself, and partaking of His table, let us
do nothing at random, but let us pass our time
in fastings, and prayers, and much sobriety of
mind, For if a man who is destined to enter
upon some temporal government, prepares himself
all his life long, and that he may obtain some
dignity, lays out his money, spends his time,
and submits to endless troubles what shall we
deserve, who draw near to the kingdom of heaven
with such negligence, and both show no
earnestness before we have received, and after
having received are again negligent? Nay, this
is the very reason why we are negligent after
having received, that we did not watch before we
had received. Therefore many, after they have
received, immediately have returned to their
former vomit, and have become more wicked, and
drawn upon themselves a more severe punishment;
when having been delivered from their former
sins, herein they have more grievously provoked
the Judge, that having been delivered from so
great a disease, still they did not learn
sobriety, but that has happened unto them,
which Christ threatened to the paralytic man,
saying, "Behold thou art made whole: sin no
more, lest a worse thing come unto thee"
(John v. 14): and which He also predicted
of the Jews, that "the last state shall be
worse than the first." (Matt. xii. 45.)
For if, saith He, showing that by their
ingratitude they should bring upon them the worst
of evils, "if I had not come, and spoken unto
them, they had not had sin" (John xv,
22); so that the guilt of sins committed
after these benefits is doubled and quadrupled,
in that, after the honour put upon us, we show
ourselves ungrateful and wicked. And the Layer
of Baptism helps not a whir to procure for us a
milder punishment. And consider: a man has
gotten grievous sins by committing murder or
adultery, or some other crime: these were
remitted through Baptism. For there is no
sin, no impiety, which does not yield and give
place to this gift; for the Grace is Divine.
A man has again committed adultery and murder;
the former adultery is indeed done away, the
murder forgiven, and not brought up again to his
charge, "for the gifts and calling of God are
without repentance" (Rom. xi. 29); but
for those committed after Baptism he suffers a
punishment as great as he would if both the
former sins were brought up again, and many
worse than these. For the guilt is no longer
simply equal, but doubled and tripled.*
Look: in proof that the penalty of these sins
is greater, hear what St. Paul says: "He
that despised Moses' law died without mercy,
under two or three witnesses: of how much sorer
punishment, suppose ye, shall he be thought
worthy, who hath trodden under foot the Son of
God, and hath counted the blood of the covenant
an unholy thing, and hath done despite unto the
Spirit of grace?" (Heb. x. 28, 29.)
Perhaps we have now deterred many from receiving
baptism. Not however with this intention have
we so spoken, but on purpose that having
received it, they may continue in temperance and
much moderation. 'But I am afraid,' says
one. If thou wert afraid, thou wouldest have
received and guarded it. 'Nay,' saith he,
'but this is the very reason why I do not
receive it,--that I am frightened.' And
art thou not afraid to depart thus? 'God is
merciful,' saith he. Receive baptism then,
because He is merciful and ready to help. But
thou, where to be in earnest is the thing
required, dost not allege this mercifulness;
thou thinkest of this only where thou hast a mind
to do so. And yet that was the time to resort
to God's mercy, and we shall then be surest of
obtaining it, when we do our part. For he that
has cast the whole matter upon God, and, after
his baptism, sins, as being man it is likely,
he may, and repents, shall obtain mercy;
whereas he that prevaricates with God's mercy,
and departs this life with no portion in that
grace, shall have his punishment without a word
to be said for him. 'But how if he depart,'
say you, 'after having had the grace vouchsafed
to him?' He will depart empty again of all
good works. For it is impossible, yes, it is
in my opinion impossible, that the man who upon
such hopes dallied with baptism should have
effected ought generous and good. And why dost
thou harbor such fear, and presume upon the
uncertain chance of the future? Why not convert
this fear into labor and earnestness, and thou
shalt be great and admirable? Which is best,
to fear or to labor? Suppose some one to have
placed thee, having nothing to do, in a
tottering house, saying, Look for the decaying
roof to fall upon thy head: for perhaps it will
fall perhaps not; but if thou hadst rather it
should not, then work and inhabit the more
secure apartment: which wouldest thou have
rather chosen, that idle condition accompanied
with fear, or this labor with confidence? Why
then, act now in the same way. For the
uncertain future is like a decayed house, ever
threatening to fall; but this work, laborious
though it be, ensures safety.
Now God forbid that it should happen to us to
fall into so great straits as to sin after
baptism. However, even if aught such should
happen, God is merciful, and has given us many
ways of obtaining remission even after this.
But just as those who sin after baptism are
punished for this reason more severely than the
Catechumens, so again, those who know that
there are medicines in repentance, and yet will
not make use of them, will undergo a more
grievous chastisement. For by how much the
mercy of God is enlarged, by so much does the
punishment increase, if we do not duly profit by
that mercy. What sayest thou, O man? When
thou wast full of such grievous evils, and given
over, suddenly thou becamest a friend, and wast
exalted to the highest honor, not by labors of
thine own, but by the gift of God: thou didst
again return to thy former misconduct; and
though thou didst deserve to be sorely punished,
nevertheless, God did not turn away, but gave
unnumbered opportunities of salvation, whereby
thou mayest yet become a friend: yet for all
this, thou hast not the will to labor. What
forgiveness canst thou deserve henceforth? Will
not the Gentiles with good reason deride thee as
a worthless drone? For if there be power in
that doctrine of yours, say they, what means
this multitude of uninitiated persons? If the
mysteries be excellent and desirable, let none
receive baptism at his last gasp. For that is
not the time for giving of mysteries but for
making of wills; the time for mysteries is in
health of mind and soundness of soul. For, if
a man would not prefer to make his will in such a
condition; and if he does so make it, he gives
a handle for subsequent litigation (and this is
the reason why testators premise these words:
"Alive, in my senses, and in health, I make
this disposal of my property:"), how should
it be possible for a person who is no longer
master of his senses to go through the right
course of preparation for the sacred mysteries?
For if in the affairs of this life, the laws of
the world would not permit a man who was not
perfectly sound in mind to make a will, although
it be in his own affairs that he would lay down
the law; how, when thou art receiving
instruction concerning the kingdom of heaven,
and the unspeakable riches of that world, shall
it be possible for thee to learn all clearly,
when very likely too thou art beside thyself
through the violence of thy malady? And when
wilt thou say those words to Christ, in the act
of being buried with Him when at the point to
depart hence? For indeed both by works and by
words must we show our good will towards Him.
(Rom. vi. 4.) Now what thou art doing is
all one, as if a man should want to be enlisted
as a soldier, when the war is just about to
break up; or to strip for the contest in the
arena, just when the spectators have risen from
their seats. For thou hast thine arms given
thee, not that thou shouldest straightway depart
hence, but that being equipped therewith, thou
mayest raise a trophy over the enemy. Let no
one think that it is out of season to discourse
on this subject, because it is not Lent now.
Nay, this it is that vexes me, that ye look to
a set time in such matters. Whereas that
Eunuch, barbarian as he was and on a journey,
yea on the very highway, he did not seek for a
set time (Acts viii. 27); no, nor the
jailer, though he was in the midst of a set of
prisoners, and the teacher he saw before him was
a man scourged and in chains, and whom he was
still to have in his custody. (ib. xvi.
29.) But here, not being inmates of a
jail, nor out on a journey, many are putting
off their baptism even to their last breath.
Now if thou still questionest that Christ is
God, stand away from the Church: be not
here, even as a hearer of the Divine Word,
and as one of the catechumens: but if thou art
sure of this, and knowest clearly this truth,
why delay? Why shrink back and hesitate? For
fear, say you, lest I should sin. But dost
thou not fear what is worse, to depart for the
next world with such a heavy burden? For it is
not equally excusable, not to have gotten a
grace set before you, and to have failed in
attempting to live uprightly. If thou be called
to account, Why didst thou not come for it?
what wilt thou answer? In the other case thou
mayest allege the burden of thy passions, and
the difficulty of a virtuous life: but nothing
of the kind here. For here is grace, freely
conveying liberty. But thou fearest lest thou
shouldest sin? Let this be thy language after
Baptism: and then entertain this fear, in
order to hold fast the liberty thou hast
received; not now, to prevent thy receiving
such a gift. Whereas now thou art wary before
baptism, and negligent after it. But thou art
waiting for Lent: and why? Has that season
any advantage? Nay, it was not at the
Passover that the Apostles received the grace,
but at another season; and then three thousand
(Luke says,)and five thousand were baptized:
(ch. ii. 41; iv. 4, and ch. x.) and
again Cornelius. Let us then not wait for a
set time, lest by hesitating and putting off we
depart empty, and destitute of so great gifts.
What do you suppose is my anguish when I hear
that any person has been taken away unbaptized,
while I reflect upon the intolerable punishments
of that life, the inexorable doom! Again, how
I am grieved to behold others drawing near to
their last gasp, and not brought to their right
mind even then. Hence too it is that scenes
take place quite unworthy of this gift. For
whereas there ought to be joy, and dancing, and
exultation, and wearing of garlands, when
another is christened; the wife of the sick man
has no sooner heard that the physician has
ordered this, than she is overcome with grief,
as if it were some dire calamity; she sets up
the greatest lamentation, and nothing is heard
all over the house but crying and wailing, just
as it is when condemned criminals are led away to
their doom. The sick man again is then more
sorely grieved; and if he recovers from his
illness, is as vexed as if some great harm had
been done to him. For since he had not been
prepared for a virtuous life, he has no heart
for the conflicts which are to follow, and
shrinks at the thought of them. Do you see what
devices the devil contrives, what shame, what
ridicule? Let us rid ourselves of this
disgrace; let us live as Christ has enjoined.
He gave us Baptism, not that we should receive
and depart, but that we should show the fruits
of it in our after life. How can one say to him
who is departing and broken down, Bear fruit?
Hast thou not heard that "the fruit of the
Spirit is love, joy, peace?" (Gal. v.
22.) How comes it then that the very
contrary takes place here? For the wife stands
there mourning, when she ought to rejoice; the
children weeping, when they ought to be glad
together; the sick man himself lies there in
darkness, and surrounded by noise and tumult,
when he ought to be keeping high festival; full
of exceeding despondency at the thought of
leaving his children orphans, his wife a widow,
his house desolate. Is this a state in which to
draw near unto mysteries? answer me; is this a
state in which to approach the sacred table?
Are such scenes to be tolerated? Should the
Emperor send letters and release the prisoners
in the jails, there is joy and gladness: God
sends down the Holy Ghost from Heaven to remit
not arrears of money, but a whole mass of sins,
and do ye all bewail and lament? Why, how
grossly unsuitable is this! Not to mention that
sometimes it is upon the dead that the water has
been poured, and holy mysteries flung upon the
ground. However, not we are to blame for
this, but men who are so perverse. I exhort
you then to leave all, and turn and draw near to
Baptism with all alacrity, that having given
proof of great earnestness at this present time,
we may obtain confidence for that which is to
come; whereunto that we may attain, may it be
granted unto us all by the grace and mercy of our
Lord Jesus Christ, to Whom be glory and
power for ever and ever. Amen.
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