Gospels, History of Christ: Acts, of the Holy Spirit. 13

11.

gives them to see the difference there was betwixt Him and ACTS I. 4, 5. Johu, plainly, and not as heretofore in obscure hints: for in fact He had spoken very obscurely, when He said, Notwith- Mat. 11, standing, 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. And He no longer uses the testimony, but merely adverts to the person, of John, reminding the disciples of what he had said, and shews 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 Luke 3, you with the Holy Ghost and with fire; 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? Shewing 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

16.

15. 16.

γειαν

14

Apostles were baptized with water by John.

HOMIL. moments. In our case both take place under one act, but I. 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 John 14. them in promises, (for indeed Christ had already discoursed much to them concerning the Spirit, that they should not 1 ἐνέρ- imagine It to be an impersonal Energy or Operation',) that they might not say this, then, He adds, not many days στατον. 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.

[6.]

For it cannot, it cannot be, that a man should enjoy the benefit of grace except he watch. Seest thou not what 2 Kings Elias saith to his disciple? If thou see me when I am taken 2, 10. up, 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 Why Baptism is not deferred till Pentecost.

15

first takes order that the soul shall be thoroughly in earnest, Acts 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

I. 5.

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 Baptism 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 shew 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

16

Sins after Baptism doubly heinous.

HOMIL.a disease, still they did not learn sobriety, but that has hapI. pened unto them, which Christ threatened to the paralytic John 5, man, saying, Behold thou art made whole: sin no more,

14.

45.

22.

lest a worse thing come unto thee: and which He also Mat. 12, predicted of the Jews, that the last state shall be worse than the first. For if, saith He, shewing that by their ingratitude they should bring upon them the worst of evils, John 15, if I had not come, and spoken unto them, they had not had sin; so that the guilt of sins committed after these benefits is doubled and quadrupled, in that, after the honour put upon us, we shew ourselves ungrateful and wicked. And the Laver of Baptism helps not a whit 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; 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 those. For the guilt is no longer simply equal,

Rom.

11, 29.

28.29.

but doubled and tripled. Look: in proof that the penalty Heb. 10, 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?

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.

But Baptism is not therefore to be deferred.

17

I. 1, 2.

Receive baptism then, because He is merciful and ready to Acts 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 harbour such fear, and presume upon the uncertain chance of the future? Why not convert this fear into labour and earnestness, and thou shalt be great and admirable? Which is best, to fear or to labour? 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 labour 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 [7.] into so great straits as to sin after Baptism. However, even if ought such should happen, God is merciful, and has given

• Τί οὖν ἂν καταξιωθείς φησιν ἀπελεύσεται πάλιν κενὸς κατορθωμάτων, Cod. C, and so A, but with ἀπελεύσῃ. In the later recension this sentence is omitted, and instead of it, we have, Τί δὲ ταῦτα κατὰ τῆς σεαυτοῦ σωτηρίας προβάλλῃ ; But why dost thou put forth such pretences against thine own salvation?" Chrys. had just said, ἀπελ. θὼν ἄμοιρος τῆς χάριτος ἀπαιραίτητον ἕξει τὴν τιμωρίον. The objector (with the usual prevaricating formula, τί οὖν

C

ἐὰν τὸ καὶ τό; Hom. in Matt. 229 D.)
says: τί οὖν ἂν καταξιωθεὶς, sc. τῆς
χαριτὸς ἀπέλθῃ; to which Chrys.
answers: ̓Απελεύσεται πάλιν κενὸς
κατορθωμάτων: He will depart as
empty of good works as he was before
his baptism: adding, For it is, I
think, utterly impossible that such an
one [though he should live ever so long
after baptism] would have wrought out
his own salvation.