Orations

VII. For since to be utterly sinless belongs to God, and to the first and uncompounded nature (for simplicity is peaceful, and not subject to dissension), and I venture to say also that it belongs to the Angelic nature too; or at least, I would affirm that nature to be very nearly sinless, because of its nearness to God; but to sin is human and belongs to the Compound on earth (for composition is the beginning of separation); therefore the master did not think it right to leave His creature unaided, or to neglect its danger of separation from Himself; but on the contrary, just as He gave existence to that which did not exist, so He gave new creation to that which did exist, a diviner creation and a loftier than the first, which is to those who are beginning life a Seal, and to those who are more mature in age both a gift and a restoration of the image which had fallen through sin, that we may not, by becoming worse through despair, and ever being borne downward to that which is more evil, fall altogether from good and from virtue, through despondency; and having fallen into a depth of evil (as it is said) despise Him; but that like those who in the course of a long journey make a brief rest from labour at an inn, we should be enabled to accomplish the rest of the road fresh and full of courage. Such is the grace and power of baptism; not an overwhelming of the world as of old, but a purification of the sins of each individual, and a complete cleansing from all the bruises and stains of sin.

VIII. And since we are double-made, I mean of body and soul, and the one part is visible, the other invisible, so the cleansing also is twofold, by water and the spirit; the one received visibly in the body, the other concurring with it invisibly and apart from the body; the one typical, the other real and cleansing the depths. And this which comes to the aid of our first birth, makes us new instead of old, and like God instead of what we now are; recasting us without fire, and creating us anew without breaking us up. For, to say it all in one word, the virtue of Baptism is to be understood as a covenant with God for a second life and a purer conversation. And indeed all need to fear this very much, and to watch our own souls, each one of us, with all care, that we do not become liars in respect of this profession. For if God is called upon as a Mediator to ratify human professions, how great is the danger if we be found transgressors of the covenant which we have made with God Himself; and if we be found guilty before the Truth Himself of that lie, besides our other transgressions...and that when there is no second regeneration, or recreation, or restoration to our former state, even though we seek it with all our might, and with many sighs and tears, by which it is cicatrized over (with great difficulty in my opinion, though we all believe that it may be cicatrized). Yet if we might wipe away even the scars I should be glad, since I too have need of mercy. But it is better not to stand in need of a second cleansing, but to stop at the first, which is, I know, common to all, and involves no labour, and is of equal price to slaves, to masters, to poor, to rich, to humble, to exalted, to gentle, to simple, to debtors, to those who are free from debt; like the breathing of the air, and the pouring forth of the light, and the changes of the seasons, and the sight of creation, that great delight which we all share alike, and the equal distribution of the faith.

IX. For it is a strange thing to substitute for a painless remedy one which is more painful; to cast away the grace of mercy, and owe a debt of punishment; and to measure our amendment against sin. For how many tears must we contribute before they can equal the fount of baptism; and who will be surety for us that death shall wait for our cure, and that the judgment seat shall not summon us while still debtors, and needing the fire of the other world? You perhaps, as a good and pitiful husbandman, will entreat the Master still to spare the figtree, and not yet to cut it down, though accused of unfruitfulness; but to allow you to put dung about it in the shape of tears, sighs, invocations, sleepings on the ground, vigils, mortifications of soul and body, and correction by confession and a life of humiliation. But it is uncertain if the Master will spare it, inasmuch as it cumbers the ground of another asking for mercy, and becoming deteriorated by the longsuffering shown to this one. Let us then be buried with Christ by Baptism, that we may also rise with Him; let us descend with Him, that we may also be exalted with Him; let us ascend with Him, that we may also be glorified together.

X. If after baptism the persecutor and tempter of the light assail you (for he assailed even the Word my God through the veil, the hidden Light through that which was manifested), you have the means to conquer him. Fear not the conflict; defend yourself with the Water; defend yourself with the Spirit, by Which all the fiery darts of the wicked shall be quenched. It is Spirit, but That Spirit which rent the Mountains. It is Water, but that which quenches fire. If he assail you by your want (as he dared to assail Christ), and asks that stones should be made bread, do not be ignorant of his devices. Teach him what he has not learned. Defend yourself with the Word of life, Who is the Bread sent down from heaven, and giving life to the world. If he plot against you with vain glory (as he did against Christ when he led Him up to the pinnacle of the temple and said to Him, Cast Yourself down as a proof of Your Godhead), be not overborne by elation. If you be taken by this he will not stop here. For he is insatiable, he grasps at every thing. He fawns upon you with fair pretences, but he ends in evil; this is the manner of his fighting. Yes, and the robber is skilled in Scripture. On the one side was that It is written about the Bread, and on the other that it Is written about the Angels. It is written, quoth he, He shall give His Angels charge concerning you, and they shall bear you in their hands. O vile sophist! How was it that you suppressed the words that follow, for I know it well, even if you pass it by in silence? I will make you to go upon the asp and basilisk, and I will tread upon serpents and scorpions, being fenced by the Trinity. If he wrestle against you to a fall through avarice, showing you all the Kingdoms at one instant and in the twinkling of an eye, as belonging to himself, and demand your worship, despise him as a beggar. Say to him relying on the Seal, “I am myself the Image of God; I have not yet been cast down from the heavenly Glory, as you were through your pride; I have put on Christ; I have been transformed into Christ by Baptism; worship thou me.” Well do I know that he will depart, defeated and put to shame by this; as he did from Christ the first Light, so he will from those who are illumined by Christ. Such blessings does the laver bestow on those who apprehend it; such is the rich feast which it provides for those who hunger aright.