In calling it new (he says), He has made the first old: but that which decays and waxes old is ready to vanish away. See what was hidden, how he has laid open the very mind of the prophet! He honored the law, and was not willing to call it old in express terms: but nevertheless, this he did call it. For if the former had been new, he would not have called this which came afterwards new also. So that by granting something more and different, he declares that it was waxen old. Therefore it is done away and is perishing, and no longer exists. Having taken boldness from the prophet, he attacks it more suitably, showing that our [dispensation] is now flourishing. That is, he showed that [the other] was old: then taking up the word old, and adding of himself another [circumstance], the [characteristic] of old age, he took up what was omitted by the others, and says ready to vanish away. The New then has not simply caused the old to cease, but because it had become aged, as it was not [any longer] useful. On this account he said, for the weakness and unprofitableness thereof Hebrews 7:18, and, the law made nothing perfect Hebrews 7:19; and that if the first had been faultless, then should no place have been sought for the second. Hebrews 8:7 And faultless; that is, useful; not as though it [the old Covenant] was obnoxious to any charges, but as not being sufficient. He used a familiar form of speech. As if one should say, the house is not faultless, that is, it has some defect, it is decayed: the garment is not faultless, that is, it is coming to pieces. He does not therefore here speak of it as evil, but only as having some fault and deficiency. So then we also are new, or rather we were made new, but now have become old; therefore we are near to vanishing away, and to destruction. Let us scrape off this old age. It is indeed no longer possible to do it by Washing, but by repentance it is possible here [in this life]. If there be in us anything old, let us cast it off; if any wrinkle, if any stain, if any spot, let us wash it away and become fair Ephesians 5:27: that the King may desire our beauty. Psalm 45:11 It is possible even for him who has fallen into the extremest deformity to recover that beauty of which David says that the King shall desire your beauty. Hearken, O daughter, and consider; forget also your own people and your father's house: so shall the King greatly desire your beauty. Psalm 45:10-11 And yet forgetting does not produce beauty. Yea, beauty is of the soul. What sort of forgetting? That of sins. For he is speaking about the Church from among the Gentiles, exhorting her not to remember the things of her fathers, that is [of] those that sacrificed to idols; for from such was it gathered. And he said not, Go not after them, but what is more, Do not admit them into your mind; which he says also in another place, I will not mention their names through my lips. Psalm 16:4 And again, That my mouth may not talk of the deeds of men. Psalm 17:3-4 As yet is this no great virtue; nay, rather, it is indeed great, but not such as this [which is here spoken of]. For what does he say there? He says not; Talk not of the things of men, neither speak of the things of your fathers; but, neither remember them, nor admit them into your mind. You see to how great a distance he would have us keep away from wickedness. For he that remembers not [a matter] will not think of it, and he that does not think, will not speak of it: and he that does not speak of it, will not do it. Do you see from how many paths he has walled us off? By what great intervals he has removed us, even to a very great [distance]? Let us then also hearken and forget our own evils. I do not say our sins, for (He says) Remember first, and I will not remember. Isaiah 43:26 Septuagint I mean for instance, Let us no longer remember rapacity, but even restore the former [plunder]. This is to forget wickedness, and to cast out the thought of rapacity, and never at any time to admit it, but to wipe away also the things already done amiss. Whence may the forgetfulness of wickedness come to us? From the remembrance of good things, from the remembrance of God. If we continually remember God, we cannot remember those things also. For (he says) When I remembered You upon my bed, I thought upon You in the morning dawn. Psalm 63:6 We ought then to have God always in remembrance, but then especially, when thought is undisturbed, when by means of that remembrance [a man] is able to condemn himself, when he can retain [things] in memory. For in the daytime indeed, if we do remember, other cares and troubles entering in, drive the thought out again: but in the night it is possible to remember continually, when the soul is calm and at rest; when it is in the haven, and under a serene sky. The things which you say in your hearts be ye grieved for on your beds, he says. Psalm 4:4, Septuagint For it were indeed right to retain this remembrance through the day also. But inasmuch as you are always full of cares, and distracted amidst the things of this life, at least then remember God on your bed; at the morning dawn meditate upon Him. If at the morning dawn we meditate on these things, we shall go forth to our business with much security. If we have first made God propitious by prayer and supplication, going forth thus we shall have no enemy. Or if you should, you will laugh him to scorn, having God propitious. There is war in the market place; the affairs of every day are a fight, they are a tempest and a storm. We therefore need arms: and prayer is a great weapon. We need favorable winds; we need to learn everything, so as to go through the length of the day without shipwrecks and without wounds. For every single day the rocks are many, and oftentimes the boat strikes and is sunk. Therefore have we especially need of prayer early and by night. Many of you have often beheld the Olympic games: and not only have beheld but have been zealous partisans and admirers of the combatants, one of this [combatant], one of that. You know then that both during the days of the contests, and during those nights, all night long the herald thinks of nothing else, has no other anxiety, than that the combatant should not disgrace himself when he goes forth. For those who sit by the trumpeter admonish him not to speak to any one, that he may not spend his breath and get laughed at. If therefore he who is about to strive before men, uses such forethought, much more will it befit us to be continually thoughtful, and careful, since our whole life is a contest. Let every night then be a vigil, and let us be careful that when we go out in the day we do not make ourselves ridiculous. And would it were only making ourselves ridiculous. But now the Judge of the contest is seated on the right hand of the Father, hearkening diligently that we utter not any false note, anything out of tune. For He is not the Judge of actions only, but of words also. Let us keep our vigil, beloved; we also have those that are eager for our success, if we will. Near each one of us Angels are sitting; and yet we snore through the whole night. And would it were only this. But many do even many licentious things, some indeed going to the very brothels, and others making their own houses places of whoredom by taking courtesans there. Yes most certainly. For is it not so? They care well for their contest. Others are drunken and speak amiss; others make an uproar. Others keep evil vigil through the night weaving, and worse than those who sleep, schemes of deceit; others by calculating usury; others by bruising themselves with cares, and doing anything rather than what is suited to the contest. Wherefore, I exhort you, let us lay aside all [other] things, and look to one only, how we may obtain the prize, [how we may] be crowned with the Chaplet; let us do all by which we shall be able to attain to the promised blessings. Which may we all attain in Christ Jesus our Lord, with whom to the Father and also to the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.
