40 Examples of Humility, and its Rewards. HOMIL. for our good works only; but when we do not so much as III. think we have done any good work, then also for this 8, 9. disposition itself; and more for this, than for the other things: so that this is equivalent to our good works. For should this be absent, neither will they appear great. For in the 1 Luke same way, we too, when we have servants', do then most 17, 10. approve them, when after having performed all their service with good will, they do not think they have done any thing great. Wherefore, if thou wouldest make thy good deeds great, do not think them to be great, and then they will be great. 8. 15, 9. It was in this way that the centurion also said, I am not fit that Thou shouldest enter under my roof; because of this, 2 Mat.8, he became worthy, and was marvelled at2 above all Jews. On this wise again Paul saith, I am not meet to be called an 31 Cor. Apostle; because of this he became even first of all. So 4 Mark likewise John: I am not meet to loose the latchet of His shoe1; 1, 7. because of this he was the friend of the Bridegroom, and the 16.John hand which he affirmed to be unworthy to touch His shoes, this did Christ draw unto His own head". So Peter too said, 5 Luke Depart from me, for I am a sinful man5; because of this 5,8. he became a foundation of the Church. Luke 3, 1,27; 3, 29. For nothing is so acceptable to God, as to number one's self with the last. This is a first principle of all practical wisdom. For he that is humbled, and bruised in heart, will not be vainglorious, will not be wrathful, will not envy his neighbour, will not harbour any other passion. For neither when a hand is bruised, though we strive ten thousand times, shall we be able to lift it up on high. If therefore we were thus to bruise our heart likewise, though it were stirred by ten thousand swelling passions, it could not be lifted up, no, not ever so little. For if a man, by mourning for things pertaining to this life, drives out all the diseases of his soul, much more will he, who mourns for sins, enjoy the blessing of self-restraint. Alluding to S. Matthew 3, 14. 15; and to the custom of the ancient Church of adding Imposition of Hands for the gift of the strengthening Spirit immediately on Baptism, if the Bishop were present. See Bingham, xii. 1. 1. and the writers quoted by him, especially Tertullian, de Bapt. 7. "As soon as we are come out of the water, we are anointed with the consecrated oil.. Then we receive Imposition of Hands, summoning and inviting the Holy Spirit in the way of solemn Benediction." David, an Example of humble Penitency. 41 I. 8. 16, 10. [9.] "But who," one may say, "will be able thus to bruise MATT. his own heart?" Listen to David, who became illustrious chiefly because of this, and see the contrition of his soul. How after ten thousand good works, and when he was on the point of being deprived of country, and home, and life itself, at the very season of his calamity, seeing a vile and outcast common soldier trample on the turn of his fortunes1 and revile him;1 ivβαίνοντα so far from reviling him again, he utterly forbad one of his αὐτοῦ τῷ captains, who was desirous to have slain him, saying, Let him xaçã alone, for the Lord hath bidden him." And again, when the 22 Sam. Priests desired to carry about the Ark of God with him, he did not permit it; but what doth he say"? Let me set it down in the Temple, and if God deliver me from the dangers that are before me, I shall see the beauty thereof; but if He say to me, I have no delight in thee, behold, here am I, let Him do to me as seemeth good unto Him. And that which was done with regard to Saul, again and again, even oftentimes, what excellence of self-restraint doth it not shew? Yea, for he even surpassed the old law, and came near to the Apostolic injunctions. For this cause he bore with contentedness all that came from the Lord's hands; not contending against what befel him, but aiming at one object alone, namely, in every thing to obey, and follow the laws set by Him. And when after so many noble deeds on his part, he saw the tyrant, the parricide, the murderer of his own brother, that injurious, that frenzied one, possessing in his stead his own kingdom, not even so was he offended. But "if this please God," saith he, "that I should be chased, and wander, and flee, and that he should be in honour, I acquiesce, and accept it, and do thank God for His many afflictions." Not like many of the shameless and impudent ones, who when they have not done, no not the least part of his good works, yet if they see any in prosperity, and themselves enduring a little discouragement, ruin their own souls by ten thousand blasphemies. But David was not such an one; rather he shewed forth all modesty. Wherefore also God said, I have found David,3the son of Jesse, a man after mine own heart. Or, "Carry back the ark of God into the city, and put it in its place: if I shall find favour in the eyes of the Lord, &c." Benedict. and Savil. 2 Sam. κείαν 4 Acts 13, 22. 1 Sam. 13, 14. 111. 9. 42 Humility, the Rest of the Soul. HOMIL. Such a spirit as this let us too acquire, and whatever we may suffer, we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus learn, saith He, of Me, for I am meek and Matt. lowly in heart, and ye shall find rest unto your souls'. 29. Therefore in order that we may enjoy rest both here and 11, For hereafter, let us with great diligence implant in our souls the Difficulties in Christ's Genealogy. 43 HOMILY IV. MATT. i. 17. So all the generations from Abraham to David are fourteen generations, and from David until the carrying away into Babylon are fourteen generations, and from the carrying away into Babylon unto Christ are fourteen generations. He hath divided all the generations into three portions, to MATT. indicate that not even when their form of government was I. 17. changed, did they become better, but alike under an aristocracy, and under a king, and under an oligarchy, they were in the same evil ways, and whether popular leaders, or priests, or kings controlled them, it was no advantage to them in the way of virtue. But wherefore hath he in the middle portion passed over three kings, and in the last, having set down twelve generations, affirmed them to be fourteen? The former question I leave for you to examine; for neither is it needful for me to explain all things to you, lest ye should grow indolent: but the second we will explain. To me then he seems in this place to be putting in the place of a generation, both the time of the Captivity, and Christ Himself, by every means connecting Him with us. And full well doth he put us in mind of that Captivity, making it manifest, that not even when they went down thither, did they become more soberminded; in order that from every thing His coming may be shewn to be necessary. 66 'Why then," one may say, "doth not Mark do this, nor trace Christ's genealogy, but utter every thing briefly?" It seems to me that Matthew was before the rest in entering on the subject, (wherefore he both sets down the genealogy a See S. Jerome in loc. 44 Use of Miracles: Account of their Cessation. HOMIL. with exactness, and stops at those things which require it:) 1-3. but that Mark came after him, which is why he took a short course, as putting his hand to what had been already spoken and made manifest. IV. How is it then that Luke not only traces the genealogy, but doth it through a greater number? As was natural, Matthew having led the way, he seeks to teach us somewhat in addition to former statements. And each too in like manner imitated his master; the one Paul, who flows fuller than any river; the other Peter, who studies brevity. [2.] And what may be the reason that Matthew said not at the beginning, in the same way as the Prophet, "the vision which I saw," and "the word which came unto me?” Because he was writing unto men well disposed, and exceedingly attentive to him. For both the miracles that were done cried aloud, and they who received the word were exceeding faithful. But in the case of the Prophets, there were neither so many miracles to proclaim them; and besides, the tribe of the false prophets, no small one, was riotously breaking in upon them to whom the people of the Jews gave even more heed. This kind of opening therefore was necessary in their case. And if ever miracles were done, they were done for the aliens' sake, to increase the number of the proselytes; and for manifestation of God's power, if haply their enemies having taken them captives, fancied they prevailed, because their own gods were mighty: like as in Egypt, out of which no 1 Exod. small mixed multitude' went up; and, after that, in Babylon, what befel touching the furnace and the dreams. And miracles were wrought also, when they were by themselves in the wilderness; as also in our case: for among us too, when we had just come out of error, many wonderful works were shewn forth; but afterwards they stayed, when in all countries true Religion had taken root. 12, 38; Jer. 50, 37. And what took place at a later period were few and at intervals; for example, when the sun stood still in its course, and started back in the opposite direction. And this one may see to have occurred in our case also. For so even in our generation, in the instance of him who surpassed all in ungodliness, I mean Julian, many strange things happened. Thus when the Jews were attempting to raise up again the temple at Jerusalem, |