XLV. 624 No Fatalism in our Lord's Preference. HOMIL. implying that both their conversion was possible, and that 2, 3. upon their repentance they might be saved, and that not for His own glory, but for their salvation, He was doing all things. For if it had not been His will that they should hear and be saved, He ought to have been silent, not to have spoken in parables; but now by this very thing He stirs them up, even by speaking under a veil. For God willeth not the death of the sinner, but that he should turn unto Him Ezek. and live1. 18, 23. For in proof that our sin belongs not to nature, nor to necessity and compulsion, hear what He saith to the v. 16. Apostles, But blessed are your eyes, for they see, and your ears, for they hear; not meaning this kind of sight nor hearing, but that of the mind. For indeed these too were Jews, and brought up in the same circumstances; but nevertheless they took no hurt from the prophecy, because they had the root of His blessings well settled in them, their principle of choice, I mean, and their judgment. v. 17. Seest thou that, unto you it is given, was not of necessity? For neither would they have been blessed, unless the welldoing had been their own. For tell me not this, that it was spoken obscurely; for they might have come and asked Him, as the disciples did: but they would not, being careless and supine. Why say I, they would not? nay, they were doing the very opposite, not only disbelieving, not only not hearkening, but even waging war, and disposed to be very bitter against all He said: which He brings in the Prophet laying to their charge, in the words, They heard heavily. But not such were these; wherefore He also blessed them. And in another way too He assures them again, saying, For verily I say unto you, many prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them; My coming, He means; My very miracles, My voice, My teaching. For here He prefers them not to these depraved only, but even to such as have done virtuously; yea, and He affirms them to be more blessed even than they. Why can this be? Because not only do these see what the Appeal to Men by the Mercies of Christ. 625 XIII. Jews saw not, but even what those of old desired to see. MATT. For they indeed beheld by faith only: but these by sight 23. too, and much more distinctly. Seest thou how again He connects the Old Dispensation with the New, signifying that those of old not only knew the things to come, but also greatly desired them? But had they pertained to some strange and opposing God, they would never have desired them. Hear ye therefore the parable of the sower, saith He; and He speaks what we before mentioned, of carelessness and attention, of cowardice and fortitude, of wealth and voluntary poverty; pointing out the hurt from the one, and the benefit from the other. Then of virtue also He brings forward different forms. For being full of love to man, He marked out not one only way, nor did He say, "unless one bring forth an hundred, he is an outcast;" but he that brings forth sixty is saved also, and not he only, but also the producer of thirty. He said, making out salvation to be easy. And this [3.] And thou then, art thou unable to practise virginity? Be chaste in marriage. Art thou unable to strip thyself of thy possessions? Give of thy substance. Canst thou not bear that burthen? Share thy goods with Christ. Art thou unwilling to yield Him up all? Give Him but the half, but the third part. He is thy brother, and joint-heir, make Him joint-heir with thee here too. Whatsoever thou givest Him, thou wilt give to thyself. Hearest thou not what saith the Prophet? Them Isa. 58, that pertain to thy seed thou shalt not overlook. But if we 7. LXX. must not overlook our kinsmen, much less our Lord, having towards thee, together with His authority as Lord, the claim also of kindred, and many more besides. Yea, for He too hath made thee a sharer in His goods, having received nothing of thee, but having begun with this unspeakable Benefit. What then can it be but extreme senselessness, not even by this Gift to be made kind towards men, not even to give a return for a free Gift, and less things for greater? Thus whereas He hath made thee heir of Heaven, impartest thou not to Him even of the things on earth? He, when thou hadst done no good work, but wert even an enemy, reconciled thee: and dost thou not requite Him, being even a friend and benefactor? XLV. 626 Appeal to Men by the Mercies of Christ. HOMIL. Yet surely, even antecedently to the Kingdom, and to all the 3. rest, even for the very fact of His giving, we ought to feel bound to Him. For so servants too, when bidding their masters to a meal, account themselves not to be giving but receiving; but here the contrary hath taken place: not the servant the Lord, but the Lord hath first bidden the servant unto His own table; and dost thou not bid Him, no not even after this? He first hath introduced thee under His own roof; dost thou not take Him in, so much as in the second place? He clad thee, being naked; and dost thou not even after this receive Him being a stranger? He first gave thee to drink out of His own Cup, and dost thou not impart to Him so much as cold water? He hath made thee drink of the Holy Spirit, and dost thou not even soothe His bodily thirst? He hath made thee drink of the Spirit, when thou wast deserving of punishment; and dost thou neglect Him even when thirsty, and this when it is out of His own, that thou art to do all these things? Dost thou not then esteem it a great thing, to hold the cup out of which Christ is to drink, and to put it to His lips? Seest thou not that for the 1s Priest alone is it lawful1 to give the Cup of His blood? But I am by no means strict about this, saith He; but though thyself should give, I receive; though thou be a layman, And I do not require such as I have given; θέμις Consider to Whom He I refuse it not. Our worldly Mind quite inexcusable. 627 raised thee; I require not this again of thee, but I say, visit Matt. Me only when sick." Now when His gifts are so great, and His demands exceeding easy, and we do not supply even these; what deep of Hell must we not deserve? Justly shall we depart into the fire that is prepared for the devil and his angels, being more insensible than any rock. For how great insensibility is it, tell me, for us, who have received, and are to receive so much, to be slaves of money, from which we shall a little while hence be separated even against our will? And others indeed have given up even their life, and shed their blood; and dost thou not even give up thy superfluities for Heaven's sake, for the sake of so great crowns? And of what favour canst thou be worthy? of what justification? who in thy sowing of the earth, gladly pourest forth all, and in lending to men at usury sparest nothing; but in feeding thy Lord through His poor art cruel and inhuman? Having then considered all these things, and calculated what we have received, what we are to receive, what is required of us, let us shew forth all our diligence on the things spiritual. Let us become at length mild and humane, that we may not draw down on ourselves the intolerable punishment. For what is there that hath not power to condemn us? Our having enjoyed so many and such great benefits; our having no great thing required of us; our having such things required, as we shall leave here even against our will; our exhibiting so much liberality in our worldly matters. Why each one of these, even by itself, were enough to condemn us; but when they all meet together, what hope will there be of salvation? In order then that we may escape all this condemnation, let us shew forth some bounty towards those who are in need. For thus shall we enjoy all the good things, both here, and there; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to Whom be glory and might for ever and ever. Amen. XIII. 23. HOMILY XLVI. MATT. xiii. 24-30. Another parable put He forth unto them, saying, The Kingdom of Heaven is likened unto a man which sowed good seed in his field. But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares. So the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay, lest while ye gather up the tares, ye root up also the wheat with them. both therefore grow together until the harvest. Let WHAT is the difference between this, and the Parable before it? There He speaks of them that have not at all holden with Him, but have started aside, and have thrown away the seed; but here He means the societies of the heretics. For in order that not even this might disturb His disciples, He foretels it also, after having taught them why He speaks in Parables. The former Parable then means their not receiving Him; this, their receiving corrupters too. For indeed this also is a part of the devil's craft, by the side of the truth always to bring in error, painting thereon many resemblances, so as easily to cheat the deceivable. Therefore He calls it not any other seed, but tares; which in appearance are somewhat like wheat. |