Rom. 6, 28 A godly mind, that in which God dwells. HOMIL. Shifts from the doctrines [of the Gospel] to the conversation: II. for to the words, "that He would unveil to them the Gospel of Righteousness;" it hath added, " that He would give unto them a Godly mind." And what is this "Godly?" That Lev. 26, God may dwell in it. For He saith, I will dwell in them, 12. and walk in them; for when the mind is become righteous, when it hath put off its sins, it becometh God's dwelling. But when God indwelleth, nothing of man will be left. And thus doth the mind become Godly, speaking every word from Him, even as in truth an house of God dwelling in it. Surely then, the filthy in speech hath not a Godly mind, nor he who delighteth in jesting and laughter. 16. "Sound judgment." And what can it be to have " a sound judgment?" To enjoy the healthiness that pertaineth to the iron soul: for he that is held down by wicked lusts, and is dazzled1 μόνος. with present things, never can be sound, that is, healthy. But as one who is diseased lusteth even after things which are unfit for him, so also doth he. "And a virtuous conversation," for the doctrines need also conversation [answerable]. Attend to this, ye who come to baptism at the close of life, for we indeed pray that after baptism ye may have also conversation, but thou art seeking and doing thy utmost to depart without any "conversation." For, what, though thou be 2 díxases. justified: yet is it of faith only. But we pray that thou shouldest have as well the confidence that cometh of good works. τῶν. 4 τοῦ βίου καὶ τῆς ζωῆς. "Continually to think those things which be His, to mind 3 those things which be His, to practise those things which be His:" for we ask not to have sound judgment, and virtuous conversation for one day only, or for two or three, but through the whole tenor and period of our life; and as the foundation of all good things, "to mind those things which Phil. 2, be His." For the great majority seek their own, not the things which are Jesus Christ's. How then might this be? (For besides prayer, need is that we contribute also our own 3 xara- endeavours.) If we be 'occupied in His law day and night. Whence he goeth on to ask this also," to be occupied in μιλα. His law;" and as he said above, "continually," so here "day and night." Wherefore I even blush for those who scarce once in the year are seen in church. For what excuse can 5 21. Each point in the prayer linked to the next. 29 I. 10,11. they have, who are bidden not simply " day and night" to 2 Cor. commune with the law, but " to be occupied in," that is, to be for ever holding converse with it', and yet scarce do so 1 xgorafor the smallest fraction of their life? δολεσχεῖν 1 τῶν. "To remember His Commandments, to keep His judgments." Seest thou what an excellent chain is here? and how (7.) each link hangs by the next compacted with more strength and beauty than any chain of gold? For, having asked for a Godly mind, he telleth whereby this may be produced. Whereby? By continually practising it. And how might oñothis be brought about? By constantly giving heed to the Law. And how might men be persuaded to this? If they should keep His Commandments; yea rather, from giving heed to the law cometh also the keeping His Commandments; as likewise from minding the things which be His, and from having a Godly mind, cometh the practising the things which be His. For each of the things mentioned jointly procureth and is procured by the next, both linking3 uyait and being linked by it. 4 τασκευά Zu. [9.] "Let us beseech for them yet more earnestly." For because, that by length of speaking the soul useth to grow drowsy, he again arouseth it up, for he purposeth to ask again certain great and lofty things. Wherefore he saith, "Let us beseech for them yet more earnestly." And what is this?"That He would deliver them from every evil and inordinate thing." Here we ask for them that they may 1áróru not enter into temptation, but be delivered from every snare, a deliverance as well bodily as spiritual". Wherefore also he goeth on to say, " from every devilish sin, and from every besetment of the adversary," meaning, temptations and Isins. For sin doth easily beset, taking its stand on every' side, before, behind, and so casting us down. For, after telling us what ought to be done by us, namely, to be occupied in His law, to remember His Commandments, to keep His judgments, he assures us next that not even is this enough, except Himself stand by and succour. For, Ex- Ps. 127, cept the Lord build the house, their labour is but lost that' build it; and especially in the case of those who are yet • The Benedictine Ed. reads σωματικῶν τε ὁμοῦ καὶ πνευματικῶν, every snare both bodily and spiritual. στάσεως. 30 How the devil worketh. Regeneration in the Laver. HOMIL. exposed to the devil, and are under his dominion. And ye II. that are initiated know this well. For call to mind, for ruganid instance, those words wherein ye renounced his usurped1 LXX. ver. 16. 5. X rule, and bent the knee, and deserted to The King, and Pixon uttered those awful words whereby we are taught in nothing whatever to obey him. But he calleth him adversary and devil [accuser], because he both accuseth God to man and us to God, and us again one to another. For at one time he Job 1,9. accused Job to God, saying, Doth Job serve the Lord for nought? at another time God to Job, Fire came down from Gen. 3, heaven. And again, God to Adam, when He said that their eyes would be opened. And to many men at this day, saying, that God taketh no care for the visible order of things, but Saio hath delegated your affairs to demons3. And to many of the Jews he accused Christ, calling Him a deceiver and a sorcerer. But perchance some one wisheth to hear in what manner he worketh. When he findeth not a godly mind, findeth not a sound understanding, then, as into a soul left empty, he leads his revel thither'; when one remembereth not the commandments of God, nor keepeth His judgments, then he taketh him captive, and departeth. Had Adam, for Gen. 2, instance, remembered the commandment which said, of every tree thou mayest eat; had he kept the judgment ver. 17. which said, In the day in which ye eat thereof, then shall om.rir. ye surely die; it had not fared with him as it did. 16. 4 LXX. "That He would count them worthy in due season of the regeneration of the laver, of the remission of sins." For we ask some things to come now, some to come hereafter; and 5 pro- we expound the doctrines of the laver, and in asking inφοῦμεν struct them to know its power. For what is said thenceforth familiarizes them to know already, that what is there done is a regeneration, and that we are born again of the waters, just as of the womb; that they say not after Nicodemus, How' can one be born when he is old? Can he enter into his mother's womb, and be born again? Then, because he had spoken of "remission of sins," he confirmeth this by the words next following, " of the clothing of incorruption ;" * See Bingham's Antiq. 1. xi. c. 8. §. 2. &c. · ὡς εἰς ἐρήμην κοιμάζει ψυχήν. This clause is inserted from Mr. Field's text, who gives the authority of three Mss. z John 3, 4. rec. text, ävegwres, not τις, also δεύτερον, not ἄνωθεν. Catechumens, as babes, may ask bodily goods. 31 for he that putteth on sonship plainly becometh incor- 2 COR. ruptible. But what is that "in due season?" When any I. 10,11. is well disposed, when any cometh thereto with earnestness and faith; for this is the " due season" of the believer. .... 3 1 5. 3 σωματι [10.] "That He would bless their comings in, and their goings out, the whole course of their life." Here they are directed to ask even for some bodily good, as being yet somewhat weak. "Their houses and their households," that is, if they have servants or kinsfolk, or any others belonging to them. For these were the rewards of the old Covenant; and nothing then was feared so much as widowhood, childlessness, untimely mournings, to be visited with famine, to have their affairs go on unprosperously. And hence it is, that he alloweth these also to fondly linger over petitions of po too temporal a nature, making them mount by little and gin little to higher things. For so too doth Christ; so too doth xwrígais Paul, making mention of the older blessings: Christ, when He saith, Blessed are the meek, for they shall inherit the Matt. 5, earth; Paul, when he saith, Honour thy father and thy Eph. 6, mother . . . . and thou shalt live long on the earth. "That 2. 3. He would increase their children and bless them, and bring them to full age, and teach them wisdom." Here again is both (8.) a bodily and spiritual thing, as for persons yet but too much pion babes in disposition. Then what follows is altogether spiritual, "that He would direct all that is before them unto good;"4rà a for he saith not simply, "all that is before them," but, "all that is before them unto good." For often a journey is before a man, but it is not good; or some other such thing, which is not profitable. Hereby they are taught in every thing to give thanks to God, as happening all for good. After all this, he bids them stand up during what follows. For having before cast them to the ground, when they have asked what they have asked, and have been filled with confidence, now the word given raiseth them up, and biddeth λóyos. them during what follows engage, for themselves even, in supplication to God. For part we say ourselves, and part we permit them to say, now opening unto them the door of prayer, (exactly as we first teach children [what to say], and then bid them say it of themselves,) saying, "Pray ye, Catechumens, for the angel of peace;" for there is 5 προ II. Ps. 77, 49. LXX. 32 Completeness of this prayer. God blesses, not the priest. HOMIL. an angel that punisheth, as when He saith, A message by evil angels, there is that destroyeth. Wherefore we bid them ask for the angel of peace, teaching them to seek that which is the bond of all good things, peace; so that they may be delivered from all fightings, all wars, all seditions. "That all that is before you may be peaceful;" for even if a thing be grievous, if a man have peace, it is light. Wherefore John14, Christ also said, My peace I give unto you; for the devil 27. hath no weapon so strong as fighting, and enmity, and war. ign"Pray that this day, and all the days of your life, be full1 of peace." Seest thou how he again insisteth, that the whole life be passed in virtue? "That your ends be Christian ;" your highest good, the honourable and the expedient'; for what is not honourable, is not expedient either. For our idea of the nature of expediency is different from that of the many. "Commend yourselves to the living God, and to His Christ;" for as yet we trust them not to pray for others, but 2ȧyarn. it is a privilege' to be able to pray for themselves. τὸν 3 μεθα Seest thou the completeness of this prayer, both in regard of doctrine and of conversation? for when we have mentioned the Gospel, and the clothing of incorruption, and the Laver of Regeneration, we have mentioned all the doctrines: when again we spoke of a Godly mind, a sound understanding, and the rest of what we said, we suggested' the conversation. Then we bid them bow their heads; regarding it as a proof of their prayers being heard, that God blesseth them. For surely it is not a man that blesseth; but by means of his hand and his tongue we bring unto the King Himself the heads of those that are present. And all together shout the "Amen." b Now why have I said all this? To teach you that we ought to seek the things of others, that the faithful may not think it no concern of theirs when these things are said. For not to the walls surely doth the Deacon say, "Let us pray for the Catechumens." But some are so without under4 standing, so stupid, so depraved', as to stand and talk, not Auμive only during the time of the Catechumens, but also during λυμένοι * Some include the words τὸ καλὸν καὶ τὸ συμφέρον in the form of prayer. b The same direction was also given to the Energumeni. See de Incomprehens. Nat. Hom. 3. §. 7. and 4. §. 4. |