Homilies on Acts

Now God forbid that it should happen to us to fall into so great straits as to sin after baptism. However, even if anything such should happen, God is merciful, and has given us many ways of obtaining remission even after this. But just as those who sin after baptism are punished for this reason more severely than the Catechumens, so again, those who know that there are medicines in repentance, and yet will not make use of them, will undergo a more grievous chastisement. For by how much the mercy of God is enlarged, by so much does the punishment increase, if we do not duly profit by that mercy. What do you say, O man? When you were full of such grievous evils, and given over, suddenly you became a friend, and wast exalted to the highest honor, not by labors of your own, but by the gift of God: you again returned to your former misconduct; and though you deserved to be sorely punished, nevertheless, God did not turn away, but gave unnumbered opportunities of salvation, whereby you may yet become a friend: yet for all this, you have not the will to labor. What forgiveness can you deserve henceforth? Will not the Gentiles with good reason deride you as a worthless drone? For if there be power in that doctrine of yours, say they, what means this multitude of uninitiated persons? If the mysteries be excellent and desirable, let none receive baptism at his last gasp. For that is not the time for giving of mysteries but for making of wills; the time for mysteries is in health of mind and soundness of soul. For, if a man would not prefer to make his will in such a condition; and if he does so make it, he gives a handle for subsequent litigation (and this is the reason why testators premise these words: “Alive, in my senses, and in health, I make this disposal of my property:”), how should it be possible for a person who is no longer master of his senses to go through the right course of preparation for the sacred mysteries? For if in the affairs of this life, the laws of the world would not permit a man who was not perfectly sound in mind to make a will, although it be in his own affairs that he would lay down the law; how, when you are receiving instruction concerning the kingdom of heaven, and the unspeakable riches of that world, shall it be possible for you to learn all clearly, when very likely too you are beside yourself through the violence of your malady? And when will you say those words to Christ, in the act of being buried with Him when at the point to depart hence? For indeed both by works and by words must we show our good will towards Him. Now what you are doing is all one, as if a man should want to be enlisted as a soldier, when the war is just about to break up; or to strip for the contest in the arena, just when the spectators have risen from their seats. For you have your arms given you, not that you should straightway depart hence, but that being equipped therewith, you may raise a trophy over the enemy. Let no one think that it is out of season to discourse on this subject, because it is not Lent now. Nay, this it is that vexes me, that you look to a set time in such matters. Whereas that Eunuch, barbarian as he was and on a journey, yea on the very highway, he did not seek for a set time; no, nor the jailer, though he was in the midst of a set of prisoners, and the teacher he saw before him was a man scourged and in chains, and whom he was still to have in his custody. But here, not being inmates of a jail, nor out on a journey, many are putting off their baptism even to their last breath.

Now if you still questionest that Christ is God, stand away from the Church: be not here, even as a hearer of the Divine Word, and as one of the catechumens: but if you are sure of this, and know clearly this truth, why delay? Why shrink back and hesitate? For fear, say you, lest I should sin. But do you not fear what is worse, to depart for the next world with such a heavy burden? For it is not equally excusable, not to have gotten a grace set before you, and to have failed in attempting to live uprightly. If you be called to account, Why did you not come for it? What will you answer? In the other case you may allege the burden of your passions, and the difficulty of a virtuous life: but nothing of the kind here. For here is grace, freely conveying liberty. But you fear lest you should sin? Let this be your language after Baptism: and then entertain this fear, in order to hold fast the liberty you have received; not now, to prevent your receiving such a gift. Whereas now you are wary before baptism, and negligent after it. But you are waiting for Lent: and why? Has that season any advantage? Nay, it was not at the Passover that the Apostles received the grace, but at another season; and then three thousand (Luke says,) and five thousand were baptized: (ch. 2:41; 4:4, and ch. x.) and again Cornelius. Let us then not wait for a set time, lest by hesitating and putting off we depart empty, and destitute of so great gifts. What do you suppose is my anguish when I hear that any person has been taken away unbaptized, while I reflect upon the intolerable punishments of that life, the inexorable doom! Again, how I am grieved to behold others drawing near to their last gasp, and not brought to their right mind even then. Hence too it is that scenes take place quite unworthy of this gift. For whereas there ought to be joy, and dancing, and exultation, and wearing of garlands, when another is christened; the wife of the sick man has no sooner heard that the physician has ordered this, than she is overcome with grief, as if it were some dire calamity; she sets up the greatest lamentation, and nothing is heard all over the house but crying and wailing, just as it is when condemned criminals are led away to their doom. The sick man again is then more sorely grieved; and if he recovers from his illness, is as vexed as if some great harm had been done to him. For since he had not been prepared for a virtuous life, he has no heart for the conflicts which are to follow, and shrinks at the thought of them. Do you see what devices the devil contrives, what shame, what ridicule? Let us rid ourselves of this disgrace; let us live as Christ has enjoined. He gave us Baptism, not that we should receive and depart, but that we should show the fruits of it in our after life. How can one say to him who is departing and broken down, Bear fruit? Have you not heard that “the fruit of the Spirit is love, joy, peace?” How comes it then that the very contrary takes place here? For the wife stands there mourning, when she ought to rejoice; the children weeping, when they ought to be glad together; the sick man himself lies there in darkness, and surrounded by noise and tumult, when he ought to be keeping high festival; full of exceeding despondency at the thought of leaving his children orphans, his wife a widow, his house desolate. Is this a state in which to draw near unto mysteries? Answer me; is this a state in which to approach the sacred table? Are such scenes to be tolerated? Should the Emperor send letters and release the prisoners in the jails, there is joy and gladness: God sends down the Holy Ghost from Heaven to remit not arrears of money, but a whole mass of sins, and do ye all bewail and lament? Why, how grossly unsuitable is this! Not to mention that sometimes it is upon the dead that the water has been poured, and holy mysteries flung upon the ground. However, not we are to blame for this, but men who are so perverse. I exhort you then to leave all, and turn and draw near to Baptism with all alacrity, that having given proof of great earnestness at this present time, we may obtain confidence for that which is to come; whereunto that we may attain, may it be granted unto us all by the grace and mercy of our Lord Jesus Christ, to Whom be glory and power for ever and ever. Amen.