Homily IV. · Matt. I. 17. · 3

Homily IV. · Matt. I. 17. · 3

A strange thing it was which he spake of, surpassing man's reason, and above all the laws of nature. How then is he to believe, to whom such tidings are altogether new? "By the things that are past," saith he, "by the revelations." For with this intent he laid open all things that were in his mind, what he felt, what he feared, what he was resolved to do;--that by these he might assure himself of this point.

Or rather, not by things past only, but like wise by things to come, he wins him over. "And she shall bring forth," saith he, "a Son, and thou shalt call His name Jesus." "For do not thou, because He is of the Holy Ghost, imagine that thou art an alien to the ministry of this dispensation. Since although in the birth thou hast no part, but the Virgin abode untouched, nevertheless, what pertains to a father, not injuring the honor of virginity, that do I give thee, to set a Name on that which is born: for "thou shalt call Him." For though the offspring be not thine, yet shalt thou exhibit a father's care towards Him. Wherefore I do straightway, even from the giving of the name, connect thee with Him that is born."

Then lest on the other hand any one should from this suspect him to be the father, hear what follows, with what exact care he states it. "She shall bring forth," he saith, "a Son:" he doth not say, "bring forth to thee," but merely "she shall bring forth," putting it indefinitely:

13. For this cause too the angel came bringing His name from Heaven, hereby again intimating that this is a wondrous birth: it being God Himself who sends the name from above by the angel to Joseph. For neither was this without an object, but a treasure of ten thousand blessings. Wherefore the angel also interprets it, and suggests good hopes, in this way again leading him to belief. For to these things we are wont to be more inclined, and therefore are also fonder of believing them.

So having established his faith by all, by the past things, by the future, by the present, by the honor given to himself, he brings in the prophet also in good time, to give his suffrage in support of all these. But before introducing him, he proclaims beforehand the good things which were to befall the world through Him. And what are these? Sins removed and done away. "For He shall save His people from their sins."

Here again the thing is signified to be beyond all expectation. For not from visible wars, neither from barbarians, but what was far greater than these, from sins, he declares the glad tidings of deliverance; a work which had never been possible to any one before.

But wherefore, one may ask, did he say, "His people," and not add the Gentiles also? That he might not startle the hearer yet a while. For to him that listens with understanding he darkly signified the Gentiles too. For "His people" are not the Jews only, but also all that draw nigh and receive the knowledge that is from Him.

And mark how he hath by the way discovered to us also His dignity, by calling the Jewish nation "His people." For this is the word of one implying nought else, but that He who is born is God's child, and that the King of those on high is the subject of his discourse. As neither doth forgiving sins belong to any other power, but only to that single essence.

14. Forasmuch then as we have partaken of so great a gift, let us do everything not to dishonor such a benefit. For if even before this honor, what was done was worthy of punishment, much more now, after this unspeakable benefit. And this I say not now for no cause, but because I see many after their baptism living more carelessly than the uninitiated, and having nothing peculiar to distinguish them in their way of life. It is, you see, for this cause, that neither in the market nor in the Church is it possible to know quickly who is a believer and who an unbeliever; unless one be present at the time of the mysteries, and see the one sort put out, the others remaining within. Whereas they ought to be distinguished not by their place, but by their way of life. For as men's outward dignities are naturally to be discovered by the outward signs with which they are invested, so ours ought to be discernible by the soul. That is, the believer ought to be manifest not by the gift only, but also by the new life. The believer ought to be the light and salt of the world. But when thou dost not give light even to thyself, neither bind up thine own gangrene, what remains, whereby we are to know thee? Because thou hast entered the holy waters? Nay, this to thee becomes a store of punishment. For greatness of honor is, to them who do not choose to live worthy of the honor, an increase of vengeance. Yea, the believer ought to shine forth not only by what he hath received from God, but also by what he himself hath contributed; and should be discernible by everything, by his gait, by his look, by his garb, by his voice. And this I have said, not that display, but that the profit of beholders, may be the rule by which we frame ourselves.

15. But now, what things soever I might seek to recognize thee by, I find thee in all points distinguished by the contraries of the same. For whether by thy place I would fain discern thee, I see thee spending thy day in horse races, and theatres, and scenes of lawlessness, in the wicked assemblies in the market places, and in companies of depraved men; or by the fashion of thy countenance, I see thee continually laughing to excess, and dissolute as a grinning and abandoned harlot; or by thy clothes, I see thee in no better trim than the people on the stage; or by thy followers, thou art leading about parasites and flatterers; or by thy words, I hear thee say nothing wholesome, nothing necessary, nothing of moment to our life; or by thy table, yet heavier from thence will the charge against thee appear.

By what then, tell me, am I to recognize the believer in thee, while all the things I have mentioned give the contrary sentence? And why do I say, the believer? since I can not clearly make out whether thou art a man. For when thou art like an ass, kicking, and like a bull, wantoning, and like a horse neighing after women; when thou dost play the glutton like the bear, and pamper thy flesh as the mule, and bear malice like the camel; also?

Further, if I were bidding thee make another man gentle, not even so ought I to seem as one enjoining impossible things; however, thou mightest then object that thou hast not the control of another's disposition, and that it doth not altogether rest with thee. But now it is thine own wild beast, and a thing which absolutely depends on thee. What plea then hast thou? or what fair excuse wilt thou be able to put forth, turning as thou art a lion into a man, and regardless that thou thyself art of a man becoming a lion; upon the beast bestowing what is above nature, but for thyself not even preserving what is natural? Yea, while the wild beasts are by thine earnest endeavors advanced into our noble estate, thou art by thyself cast down from the throne of the kingdom, and thrust out into their madness. Thus, imagine, if thou wilt, thy wrath to be a kind of wild beast, and as much zeal as others have displayed about lions, so much do thou in regard of thyself, and cause that way of taking things to become gentle and meek. Because this too hath grievous teeth and talons, and if thou tame it not, it will lay waste all things. For not even lion nor serpent hath such power to rend the vitals as wrath, with its iron talons continually doing so. Since it mars, we see, not the body only, but the very health likewise of the soul is corrupted by it, devouring, rending, tearing to pieces all its strength, and making it useless for everything. For if a man nourishing worms in his entrails, shall not be able so much as to breathe, his inward parts all wasting away; how shall we, having so large a serpent eating up all within us (it is wrath I mean), how, I say, shall we be able to produce anything noble?

17. How then are we to be freed from this pest? If we can drink a potion that is able to kill the worms within us and the serpents. "And of what nature," it will be asked, "may this potion be, that hath such power?" The precious Blood of Christ, if it be received with full assurance, (for this will have power to extinguish every disease); and together with this the divine Scriptures carefully heard, and almsgiving added to our hearing; for by means of all these things we shall be enabled to mortify the affections that mar our soul. And then only shall we live; for now surely we are in no better state than the dead: forasmuch as it cannot be, that while those passions live, we should live too, but we must necessarily perish. And unless we first kill them here, they will be sure to kill us in the other life; or rather before that death they will exact of us, even here, the utmost penalty. Yes, for every such passion is both cruel and tyrannical and insatiable, and never ceases to devour us every day. For "their teeth are the teeth of a lion," or rather even far more fierce. For the lion, as soon as ever he is satisfied, is wont to leave the carcass that hath fallen in his way; but these passions neither are satisfied, nor do they leave the man whom they have seized, until they have set him nigh the devil. For so great is their power, that the very service which Paul showed forth to Christ, despising both hell and the kingdom for His sake, even this same do they require of them whom they have seized. For whether it be with the love of women, or of riches, or of glory, that any one is entangled, he laughs at hell thenceforth, and despises the kingdom, that he may work the will of these. Let us not then doubt Paul when he saith that he so loved Christ. For when some are found so doing service to their passions, how should that other afterwards seem incredible? Yea, and this is the reason why our longing for Christ is feebler, because all our strength is consumed on this love, and we rob, and defraud, and are slaves to vainglory; than which what can be more worthless?

For though thou shouldest become infinitely conspicuous, thou wilt be nothing better than the base: rather for this selfsame cause thou wilt even be baser. For when they who are willing to give thee glory, and make thee illustrious, do for this very cause ridicule thee, that thou desirest the glory which comes of them, how can such instances fail to turn the contrary way in regard of thee. For indeed this thing is among those which attract censure. So that even as in the case of one desiring to commit adultery or fornication, should any one praise or flatter him, by this very act he becomes an accuser rather than a commender of the person indulging such desires: so with regard to him who is desirous of glory; when we all praise, it is accusation rather than praise which we bestow on those who wish to be made glorious.