<^0L06ICALSE>^^^
BR 60 .L52 V.20
Augustine ,
Sermons on selected lessons
of the New Testament
V. 20
TO THE
MOST RFJVEREND FATHER IN GOD
WILLIAM
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
FORHFERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD,
THIS LIBRARY
OF
ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS,
OF CHRIST'S HOLY CATHOLIC CHURCH,
IS
WITH HIS grace's PERMISSION ,
RESPECTFULLY INSCRIBED,
IN TOKEN OF
REVERENCE FOR HIS PERSON AND SACRED OFFICE,
AND OF
GRATITUDE FOR HIS EPISCOPAL KINDNESS.
SERMONS
SELECTED LESSONS
THE NEW TESTAMENT.
BY
S. AUGUSTINE,
BISHOP OF HIPPO.
VOL. II.
S. .JOHN, ACTS, ROMANS, 1 CORINTHIANS, GALATIANS,
EPHESIANS, PHILIPPIANS, 1 THESSALONIANS,
1 TIMOTHY, TITUS, JAMES, 1 JOHN.
OXFORD,
JOHN HENRY PARKER j
J. AND F. RIVINGTON, LONDON.
MDCCCXLV.
BAXTER, PRINTER, OXFORD.
'*VV*VW>
CONTENTS.
Serm. 67. (Ben. 117.) On the words of the Gospel, John i. "In the
beginning was the Word, and the Word was with God, and the Word
was God," &c. against the Ariaus-, Page 487
68. (118.) On the same words of the Gospel, John i. " In the beginning
was the Word," &c. 502
69. (119.) On the same words, John i. " In the beginning was the Word,"
&c. 505
70. (120.) On the same words of John i. "In the beginning was the
Word," &c. 508
71. (121.) On the words of the Gospel, John i. " The world was made by
Him," &c. 511
72. (122.) On the words of the Gospel, John i, " When thou wast under
the fig-tree, I saw thee," &c. 515
73. (123.) On the words of the Gospel, John ii. "And both Jesus was
called and His disciples to the marriage." 520
74. (124.) On the words of the Gospel, John v. "Now there is at
Jerusalem by the sheep gate a pool," &c. 524
75. (125.) Again in John v. On the five porches, where lay a great
multitude of impotent folk, and of the pool of Siloa. 527
76. (126.) On the words of the Gospel, John v. " The Son can do nothing
of Himself, but what He seeth the Father do." 540
77. (127.) On the words of the Gospel, John v. " Verily verily I say unto
you, The hour shall com«, and now is, when the dead shall hear the voice
of the Son of God, and they that shall hear, shall live," &c. and on the
words of the Apostle, " Eye hath not seen," &c. 1 Cor. ii. 551
78. (128.) On the words of the Gospel, John v. " If I bear witness of
Myself," &c. and on the words of the Apostle, Gal. v. " Walk in the
Spirit, and ye shall not fulfil the lusts of the flesh. For the flesh lusteth,"
&c. 563
iv CONTENTS.
79. (129.) On the words of tlie Gospel, John v. " Search the Scriptures,
iu which ye think ye have eternal life," &c. against the Donatists. 573
80. (130.) On the words of the Gospel, John vi. where the miracle of the
five loaves and the two fishes is related. 580
81. (131.) On the words of the Gospel, John vi. "Except ye eat the
Flesh,"' &c. and on the words of the Apostles, and the Psalms, against
the Pelagians. (^Delivered at the Table of the Martyr S. Cyprian, the
9th of the Calends of October, 23d Sept. on the Lord^s Day.) 585
82. (132.) On the words of the Gospel, Jolm vi. "My Flesh is meat
indeed, and My Blood is drink indeed. Whoso eateth My Flesh," &c. 593
83. (133.) On the words of the Gospel of John vii. where Jesus said that
He was not going up unto the feast, and notwithstanding went up. 597
84. (134.) On the words of the Gospel, John viii. " If ye shall continue
in My word, ye are My disciples indeed," &c. 605
85. (135.) On the words of the Gospel, John ix. " I am come to do the
works of Him That sent Me," &c. against the Arians. And of that
which the man who was horn blind and received his sight said, " We
know that God heareth not sinners." filO
86. (136.) On the same Lesson of the Gospel, John ix. On the giving
sight to the man that was horn blind. 617
87. (137.) The tenth chapter of the Gospel of John. " Of the shepherd
and the hireling, and the thief." 622
88. (138.) On the words of the (iospel, John x. " I am the good
Shepherd," &c. against the Donatists. 635
89. (139.) On the words of the Gospel, John x. " I and My Father are
One." 645
90. (140.) On the words of the Gospel, John xii. " He that believeth on
Me, believeth not on Me, but on Him That sent Me :" against a certain
expression of Maximinus, a bishop of the Arians, who spread his blas-
phemy iu Africa where he was with the Count Segisvult. 650
91. (141.) On the words of the Gospel, John xiv. " I am the Way, and
the Truth, and the Life." 654
92. (142.) On the same words of the (tospel, John xiv. " I am the Way,"
&c. 657
93. (143.) On the words of ttie Gospel, John xvi. " T tell you the truth:
it is expedient for you that 1 go away," &c. 666
94. (144.) On the same words of the Gospel, John xvi. " He shall convince
the world of sin, of righteousness, and of judgment." 670
95 (145.) On the words of the Gospel, John xvi. " Hitherto have ye
asked nothing in My Name ;" and on the words of Luke x. " Lord, even
the devils are subjected unto us through Thy Name." 675
CONTENTS. V
96. (146.) On the words of the (lospel, John xxi. "Simon, son of John,
lovestthouMe?" &c. 683
97. (147.) On the same words of the Gospel of John xxi. " Simon, son of
John, lovest thou Me more than these?" &c. 685
98. (148.) On the words of the Acts of the Apostles, c. v. " Whiles it
remained, did it not remain to thee?" &c. (^Delivered on the Octave of
Easter Day, at the twenty Holy Martyrs.) 687
99. (149.) In which questions proposed out of the Acts of the Apostles,
c. X. and out of the Gospel, are resolved, or concerning four questions.
First, of Peter's vision. Secondly, of the words of the Gospel, " Let your
light shine before men, that they may see your good works," &c. and a
little after, " Take heed that ye do not your alms before men, to be
seen of them," &c. Thirdly, of the words of the Gospel, " Let not thy
left hand know what thy right hand doeth." Fourthly, of the love of
enemies. 688
100. (150.) On the words of the Acts of the Apostles, c. xvii. "But
certain philosophers of the Epicureans and Stoics conferred w^th
him," &c. (^Delivered at Carthage.) <j99
101. (151.) On the words of the Apostle, Rom. vii. " For the good that
I would I do not; but the evil which I would not, that I do," &c. 709
102. (152.) On the following words of the Apostle, Rom. vii. and viii. to
" God sent His Own Son in the likeness of flesh of sin," &c. 716
103. (153.) On the words of the Apostle, Rom. vii. " When we were in
the flesh, the passions of sins which are by the Law, did work in our
members, to bring forth fruit unto death," &c. Against the Manichees
expressly, and tacitly against the Pelagians. 725
104. (154.) On the words of the Apostle, Rom. vii. " We know that
the Law is spiritual, but I am carnal," &c. against the Pelagians, who
affirm, that a man can be in this life without sin. (^Delivered at the
table of S. Cyprian, Martyr.) 735
105. (155.) On the words of the Apostle, Rom. viii. " There is there-
fore now no condemnation to them, which are in Christ Jesus," &c.
Against the Pelagians. (Delivered in the Basilica of the Holy Martyrs
of Scillita.) 747
106. (156.) On the words of the Apostle, Rom. viii. " Therefore,
brethren, we are debtors not to the flesh, that we should live after the
flesh," &c. Against the Pelagians. {Delivered in the Basilica of
Gratian, on the birth-day of the Martyrs of Bolitana.) 760
107. (157.) On the words of the Apostle, Rom. viii. " We are saved in
hope : but hope that is seen is not hope." 773
108. (158.) On the words of the Apostle, Rom. viii. "Now whom He did
predestinate, them He also called; and whom He called, them He also
justified; &c. If God be for us, who can be against us?" against the
Pelagians. ''^78
vi CONTENTS.
109. (159.) On the words of the same Apostle, Rom. viii. or on Justifi-
cation; and on the words of James i. " Count it all joy, my brethren,
when ye fall into divers temptations," &c. 785
110. (160.) On the words of the Apostle, 1 Cor. i. " He that glorieth,
let him glory in the Lord." And on the verse of the 70th Psalm,
" Deliver me in Thy righteousness, and rescue me." 792
HI. (161.) On the words of the Apostle, 1 Cor. vi. " Be not deceived :
neither fornicators, nor idolaters, — shall possess the kingdom of God.
Know ye not that your bodies are the members of Christ?" &c. 800
112. (162.) On the words of the Apostle, 1 Cor. vi. " Every sin that a
man doeth is without the body; but he that committeth fornication
sinneth against his own body," (^A Frn(/me7it.) 810
113. (163.) On the words of the Apostle, Galat. v. " Walk in the Spirit,
and fulfil not the lusts of the flesh," (^Delivered in the Basilica of
Honorius, Sth Cal. Oct. [2Ath Sept.\) 816
114. (164.) On the words of the Apostle, Gal. vi. " Bear ye one another's
burdens." And on these, " Every man shall bear his own burden."
Against the Donatists, delivered shortly after the Conference held at
Carthage. 825
115. (165.) On the words of the Apostle, Ephes. iii. " I desire you not
to be enfeebled in my tribulations for you, which is your glory," &c.
And concerning Grace and free-wiU against the Pelagians. {Delivered
in the Basilica Majorum.) 836
116. (166.) On the words of the Apostle, Ephes. iv. " Putting away
lying, speak ye the truth;" and of the 116th Psalm, " Every man is
a liar." 843
117. (167.) On the words of the Apostle, Ephes. v. " See that ye walk
circumspectly, not as fools, but as wise, redeeming the time, because
the days are evil." 846
118. (168.) On the words of the Apostle, Ephes. vi. " Peace to the
brethren and love with faith." Or on the grace of tiod, according to
the confession and doctrine of the vessel of election, that faith is a gift of
God's mercy. 848
119. (169.) On the words of the Apostle, Philip, iii. " For we are the
Circumcision, who serve The Spirit of God," &c. against the Pelagians.
{Delivered at the table of S. Cyprian, Martyr.) 854
120. (170.) On the same words of the Apostle, Phil. iii. " According to
the righteousness which is of the Law, I was without blame," &c. And
of the words of the Psalm, cxliii. " Hear me in Thy Righteousness," &c.
And, lastly, on the lesson of the Gospel, John vi. "My Father's will is,
that of all wliich He hath given AFe, none should perish," &c. 871
121. (171.) On the words of the Apostle, Phil. iv. " Rejoice in the Lord
always," &c. 880
CONTENTS. vii
122. (172.) On the words of the Apostle, 1 Thess. iv. " But we would
not have you to be ignorant, brethren, concerning them which are asleep,
that ye sorrow not, even as the others which have no hope." And con-
cerning works of mercy, whereby the dead are helped, 884
123. (173.) On the same words of the Apostle, 1 Thess. iv. 887
124. (174.) On the words of the Apostle, 1 Tim. i. " This is a human
word, and worthy of all acceptation, that Christ Jesus came into the
world to save sinners;" &c. and on the Lesson of the Gospel, Luke xix.
of Zacchseus. Against the Pelagians. (^Delivered in the Basilica of
Celerina on the Lord's Day.') 890
125. (175.) On the same words of the Apostle, 1 Tim. i. " It is a faithful
word, and worthy of all acceptation," &c. 897
126. (176.) On the three lessons of the Apostle, 1 Tim. i. " It is a
faithful word, and worthy of all acceptation," &c. Of the Psalm xciv.
" O come, let us adore, and fall down before Him," &c. And of the
Gospel, Luke xvii. about the ten lepers cleansed by the Lord. Against
the Pelagians. 903
127. (177.) On the words of the Apostle, 1 Tim. vi. " We brought
nothing into this world, neither can we carry any thing away," &c. 909
128. (178) On the words of the Apostle, Tit. i. " That he may be able
also by sound doctruie to convince the gainsayers." Against the
plunderers of other men's goods. 919
1 29. (179.) On the words of the Apostle, James i. " Now let every one
of you be swift to hear, but slow to speak." And of those words in the
same chapter, " But be ye doers of the word, and not hearers only." 928
130. (180.) On the words of the Apostle James, chap. v. " Before all
things, swear not," &c. 936
131. (181.) On the words of the first Epistle of John, c. i. " If we say
that we have no sin, we deceive ourselves, and the truth is not in us."
Against the Pelagians. 947
132. (182.) On the words of the first Epistle of John, chap. iv. " Dearly
Beloved, believe not every spirit; but prove the spirits, whether they are
of God," &c. Against the Manichees. 954
133. (183.) Again, on the words of the first Epistle of John iv. " Every
spirit that confesseth that Jesus Christ is come in the Flesh is of God."
960
i h.>
SERMONS
OF
S. AUGUSTINE,
BISHOP OF HIPPO,
UPON THE NEW TESTAMENT.
SERMON LXVII. [Ben. CXVII.J
On the words of the Gospel, John i. " In the beginning was the Word,
and the Word was with God, and the Word was God," &c. against
the Arians.
1. The section of the Gospel which has been read, most
dearly beloved brethren, looketh for the pure eye of the
heart. For from John's Gospel we have understood our Lord
Jesus Christ according to His Divinity for the creating of
the whole creation, and according to His Humanity for the
recovery of the creature fallen. Now in this same Gospel
we find what sort and how great a man was John, that from
the dignity of the dispenser it may be understood of how
great a price is the Word Which could be announced by such
a man ; yea, rather how without price is That Which surpasseth
all things. For any purchaseable thing is either equal to
the price, or it is below it, or it exceeds it. When any one
procures a thing for as much as it is worth, the price is
equal to the thing which is procured; when for less, it is
below it; when for more, it exceeds it. But to the Word of
God nothing can either be ecjualled, or to exchange can any
thing be below It, or above It. For all things can be below
the Word of God, for that all things were made by Him; ^°^° ^
yet are they not in such wise below, as if they were the price of
the Word, that any one should give something to receive That.
/ K k
488 Buying the Word loith ourselves, we gain ourselves.
Serm. Yet if we may say so,and if any jirinciple or custom of speaking
[ii7.ii.i^^'^iit t^'is expression, tlic price for procuring the Word,
Si
is the procurer himsell", wlio will have given himself for
himself to This Word. Accordingly when we buy any thing
we look out for something to give, that for the price we give
we may have the thing we wish to buy. And that which
we give is without us; and if it was with us before, what we
give becomes without us, that that which we procure may be
with us. Whatever price the purchaser may find it, it must
needs be such as that he gives what he has, and receives
what he has not; yet so that he from whom the price goes
himself remains, and that for which he gives the price is
added to him. But whoso would procure This Word, whoso
would have It, let him not seek for any thing without himself
to give, let him give himself. And when he shall have done
this, he doth not lose himself, as he loseth the price when he
buys any thing,
ii. 2. The Word of God then is set forth before all men; let
them who can, procure It, and they can who have a godly
Luke 2, will. For in That Word is peace; and peace on earth is to
men of good wilL So then whoso will procure It, let him
give himself. This is as it were the price of the Word, if so
it may in any way be said, when he that giveth doth not lose
himself, and gaineth the Word for Which he giveth himself,
and gaineth himself too in the Word to Whom he giveth
himself. And what giveth he to the Word? Not ought that
is any other's than His, for Whom he giveth himself; but
what by the Same Word was made, that is given back to
Him to be remade ; All things were made hy Him. If all
things, then of course man too. If the heaven, and earth,
and sea, and all things that are therein, if the whole creation;
of course more manifestly he, who being made after the
image of God by the Word was made man.
.S. I am not now, brethren, discussing how the words,
John I, Jfi iJie heginnivg was the Word., and the M'ord teas with
God, and the Word was God, can be understood. After
an ineffable sort it may be understood; it cannot by the
words of man be made to be understood. I am treating
of the Word of God, and telling you why It is not under-
stood. I am not now speaking to make It understood, but
The Word comprehends all^ comprehended hxj none. 48{)
I tell you whvX hinders ]t from being understood. For He Serm.
is a certain Form, a Form not formed, but the Form of all [I'l^B^j
things form -d ; a Form unchangeable, witiiout failure, without ~
decay, without time, without place, surpassing all things,
being in all things, as at once a kind of foundation in which
they are, and a Head-stone under which they are. If you say
that all things are in Him, you lie not. For This Word is
called the Wisdom of God; and we have it written, Jn Wisdom Ps. 104,
24.
Jiast Thou rudde all things. Lo, then in Him are all things:
and yet in that He is God, under Him are all things. T am
shewing how incomprehensible is what has been read ; yet
it has been read, not that it should be comprehended by
man, but that man should sorrow that he comprehends it
not, and find out whereby he is hindered from comprehending,
and remove those hindrances, and, himself changed from
worse to better, aspire after the perception of the unchange-
able Word. For the Word doth not advance or increase by
the addition of those who know It; but is Entire, if thou abide;
Entire, if thou depart; Entire, when thou dost return ; abiding
in Itself, and renewing all things. It is then the Form of all
things, the Form unfashioned, without time, as I have said,
and without space. For whatsoever is contained in space,
is circumscribed. Every form is circumscribed by bounds;
it hath limits wherefrom and whereunto it reaches. Again,
what is contained in place, and has extension in a sort of
bulk and space, is less in its parts than in the whole. God
grant that ye may understand.
4. Now from the bodies which are day by day before our iii.
eyes, which we see, which we touch, among which we live, we
are able to judge how that eiery body hath a form in space.
Now every thing which occupies a certain space, is less in
its parts, than in its whole. The ai'ui, for instance, is a part
of the human body; of course the arm is less than the whole
body. And if the arm be less, it occupies a smaller space.
So again the head, in that it is a part of the body, is contained
in less space, and is less than the whole body of which it is
the head. So all things which are in space, are less in their
several parts than in the whole. Let us entertain no such
idea, no such thought concerning That Word. Let us not
form our conceptions of spiritual things from the suggestion
Kk 2
A{)QEyecomprehendsnothodies^miich less God;the purereackto Him;
Seum. of the flesh. That Word, That God, is not less in part than
[117 B 1^" "^^^ whole.
5. But tliou art not able to conceive of any such thing.
Such ignorance is more pious than presumptuous knowledge.
John 1, For we arc speaking of God, It is said, And the Word was
^- God. We are speaking of God; what marvel, if thou do not
comprehend? For if thou comprehend, He is not God. Be
there a pious confession of ignorance, rather than a rash
profession of knowledge. To reach to God in any measure
by the mind, is a great blessedness; but to comprehend Him,
is altogether impossible. God is an object for the mind, He is
to be understood; a body is for the eyes, it is to be seen. But
thinkest thou that thou comprehendest a body by the eye?
Thou canst not at all. For whatever thou lookest at, thou
dost not see the whole If thou seest a man's face, thou
(lost not see his back at the time thou seest the face; and
when thou seest the back, thou dost not at that time see
the face. Thoa dost not then so see, as to comprehend; but
when thou seest another part which thou hadst not seen before,
unless memory aid thei3 to remember that thou hast seen
that from which thou dost withdraw, thou couldest never say
that thou hadst comprehended any thing even on the surface.
Thou handiest what thou seest, turnest it about on this side and
that, or thyself dost go round it to see the whole. In one
view then thou canst not see the whole. And as long as thou
turnest it about to see it, thou art but seeing the parts; and by
putting together tliat tliou hast seen the other parts, thou dost
fancy that thou seest the whole. But this must not be under-
stood as the sight of the eyes, but the activity of the memory.
What then can be said, brethren, of that Word? Lo, of the
bodies which are before our eyes we say they cannot com-
prehend them by a glance; what eye of the heart then com-
prehcndeth God? Enough that it reach to Him if the eye be
pure. But if it reach, it reacheth by a sort of incorporeal
and spiritual touch, yet it doth not comprehend; and that,
only if it be pure. And a man is made blessed by touching
with the heart That which ever abideth Blessed; and that is
this Very Everlasting Blessedness, and that Everlasting Life,
Whereby man is made to live ; that Perfect Wisdom, Whereby
man is made wise; that Everlasting Eight, Whereby man be-
its blessedness ; Avian cavils. 491
comes enliahtened. And see how by this touch thou art made Serm.
T X \M T
what thou wast not, thou dost not make that thou touchest be [ht.b.]
what it was not before. I repeat it, there grows no increase
to God from them that know Him, but to them that know
Him, from the knowledge of God. Let us not suppose, iv.
dearly beloved brethren, that we confer any benefit on God,
because I have said that we give Him in a manner a price.
For we do not give Him aught whereby He can be increased,
Who when thou fallest away, is Entire, and when thoureturn-
est, abideth Entire, ready to make Himself seen that He may
bless those who turn to Him, and punish those with blindness
who turn away. For by this blindness, as the beginning
of punishment, doth He first execute vengeance on the soul
that turns away from Him. For whoso turns away from the
True Light, that is from God, is at once made blind. He is
not yet sensible of his punishment, but he hath it already,
6. Accordingly, dearly beloved brethren, lot us understand
that the Word of God is incorporeally, inviolably, unchange-
ably, without temporal nativity, yet born of God. Do we
think that we can any how persuade certain unbelievers that
that is not inconsistent with the truth, which is said by us ac-
cording to the Catholic faith, which is contrary to the Arians,
by whom the Church of God hath been often tried, forasmuch
as carnal men receive with greater ease what they have been
accustomed to see.? For some have dared to say, " The
Father is greater than the Son, and precedes Him in time;"
that is, the Father is greater than the Son, and the Son
is less than the Father, and is preceded by the Father in
time. And they argue thus; " If He was born, of course the
Father was before His Son was born to Him." Attend ; may He
be with me, whilst your prayers assist me, and with godly
heed desire to receive what He may give, what He may
suggest to me; may He be with me, that 1 may be able in
some sort to explain what I have begun. Yet, brethren, I
tell you before I begin, if I shall not be able to explain it,
do not suppose that it is the failure of the proof, but of the
man. Accordingly I exhort and entreat you to pray; that the
mercy of God may be with me, and make the matter be so ex-
plained by me, as is meet for you to hear, and for me to
speak. They then say thus; " If He be the Son of God, He
492 Meditation on Divine mysteries truer than words.
Serm. vvas born." This we confess. For He would not be a Son, it
[ii7.B.]'Hc were not born. It is jilain, tlie faith admits it, the
Catholic Church approves it, it is truth. They then go on; "' If
the Son was born to the Father, the Father was before the
Son was born to Him." This the faith rejects, Catholic ears
reject it, it is anathematized, whoso entertains this conceit is
without, he belongs not to the fellowship and society of the
saints. Then says he, " Give me an explanation, how the
Son could be born to the Father, and yet be coeval with
Him of Whom He was born.'"'
V. 7. And what can we do, brethren, when we are conveying
lessons of spiritual things to carnal men ; even if so be we
ourselves tco are not carnal, when we intimate these spiiitual
truths to carnal men, to men accustomed to the idea of
earthly nativities, and seeing the order of these creatures,
where succession and departure separates off in age them
that beget and them that are begotten ? For after the father
the son is born, to succeed the father, who in time of course
must die. This do we find in men, this in other animals, that
the parents are first, the children after them in time.
Through this custom of observation they desire to transfer
carnal things to spiritual, and by their intentness on carnal
things are more easily led into error. For it is not the
reason of the hearers which follows those who preach such
things, but custom which even entangles themselves, that
ihcy do preach such things. And what shall we Ao} Shall
we keep silence ? Would that we might! For perchance by
silence something might be thought of worthy of the un-
speakable subject. For whatsoever cannot be spoken, is
unspeakable. Now God is vuisp'.'akable. For if the Apostle
^j"Y* Paul saith, that he ivas caiiylit up even luito the third
Jieacen, and thai he heard unspeakable words; ho\v much
more unspeakable is He, Who shewed such things, which
could not be spoken by him to whom they were shewn } So
then, brethren, it were better if we could keep silence, and
say, " This the faith contains ; so we believe ; thou art not
able to receive it, thou art but a babe ; thou must patiently
endure till thy wings be grown, lest when thou wouldest
'aura fly without wiugs, it should not be the free 'course of liberty,
but the fall of tenieritv.'" Wliat do the\ sav against this.'
Use of analogy in Divine things to refute not explain. 493
" O if he had an}' thmg to say, he would say it to me. This Serm.
is the mere excuse of one who is at fault. He is overcome n 17,3,1
by the truth, who does not choose to answer." He to whom
this is said, if he make no answer, though he be not con-
quered in himself, is yet conquered in the wavering brethren.
For the weak brethren hear it, and they think that there is
really nothing to be said ; and perhaps they think right that
there is nothing to be said, yet not that there is nothing to
be felt. For a man can express nothing which he cannot
also feel ; but he may feel something which he cannot
express.
8. Nevertheless, saving the unspeakableness of that
Sovereign Majesty, lest when we shall have produced certain
similitudes against them, any one should think that we have
by them arrived at that which cannot be expressed or con-
ceived by babes, (and if it can be at all even by the more
advanced, it can only be in part, only in a riddle, only
through a (jka^s; but not as yet, face to face,) let lis tool Cor.
produce certain similitudes against them, whereby they may '
be refuted, not it comprehended. For when we say that
it may very possibly happen, that it may be understood,
that He may both be born, and yet Coeternal with Him of
Whom He was born, in order to refute this, and prove it as
it were to be false, they bring forth similitudes against us.
From whence } From the creatures, and they say to us,
" Every man of course was before he begat a son, he is
greater in age than his son ; and so a horse was before he
begat his foal, and a sheep, and the other animals." Thus
do they bring similitudes from the creatures.
9. What ! must we labour too, that we may find resem- yj,
blances of those things which we are establishing.? And
what if I should not find any, might I not rightly say, " The
Nativity of the Creator hath, it may be, no resemblance of
itself among the creatures } For as far as He surpasseth the
things which are here, in that He is there, so far doth He
surpass the things which are born here, in that He was born
there. All things here have their being from God; and yet
what is to be compared with God ? So all things which are
born here, are born by His agency. And so perhaps there is
no resemblance of His Nativity found, as there is notie found
494 Coeval in things temporal analogous to coetemal.
Serm. whether of His Subslance, Unchangeableness, Divinity,
^j^y^^; Majesty. For what can be found here like these? If
then it chance that no resemblance of His Nativity either be
found, am I therefore overwhehned, because I have not found
resemblances to the Creator of all things, when desiring to
tind in the creature what is like tlie Creator ?"
10. And in very truth, brethren, I am not likely to dis-
cover any temporal resemblances which 1 can compare to
eternity. But as to those which thou hast discovered, what
are they? What hast thou discovered? That a father is
greater in time than his son; and therefore thou wouldest
have the Son of God to be less in time than the Eternal
Father, because thou hast found that a son is less than a
father born in time. Find me an eternal father here, and
thou hast found a resemblance. Thou findest a son less
than a father in time, a temporal son less than a temjjoral
father. Hast thou found me a temporal son younger than
vii. an eternal father ? Seeing then that in Eternity is stability,
but in time variety; in eternity all things stand still, in time
one thing comes, another succeeds ; thou canst find a
son of lesser age succeeding his father in the variety of time,
for that he himself succeeded to his father also, not a son
born in time to a father eternal. How then, brethren, can we
find in the creature aught coeternal, when in the creature
we find nothing eternal ? Do thou find an eternal father in
the creature, and T will find a coeternal son. But if thou
find not an eternal father, and the one surpasses the other in
time; it is sufficient, that for a resemblance I find something
coeval. For what is coeternal is one thing, what is coeval
another. Every day we call them coeval who have the same
measure of times; the one is not preceded by the other in
time, yet they both whom we call coeval once began to be.
Now iff shall be able to discover something which is born
coeval with that of which it is born ; if two coeval things
can l)e discovered, that which begets, and that which is
begotten ; we discover in this case things coeval, let us
understand in the other things coeternal. If here T shajl
find that a thing begotten hath begun to be ever since that
which begets began to be, we may understand at least that
the Son of God did not begin to be, ever since He that begat
Coeval generation refutes Arian cavil against the coeternal. 495
Him did not begin to be. Lo, brethren, jDerhaps we may Serm.
discover something in the creature, which is born of some- [^117.5,]
thing else, and which yet began to be at the same time as
that of which it is born began to be. In the latter case, the
one began to be when the other began to be ; in the former
the one did not begin to be, ever since the other began not
to be. The first then is coeval, the second coeternal.
11. I suppose that your holiness has understood already ^'in-
what I am saying, that temporal things cannot be compared
to eternal ; but that by some slight and small resemblance,
things coeval may be with things coeternal. Let us find
accordingly two coeval things ; and let us get our hints as to
these resemblances from the Scriptures. We read in the
Scriptures of Wisdom, For she is the Brightness of the'^'^^^-'^->
Everlasting Light. Again we read, Tlie unspotted Mirror
of the Majesty of God. Wisdom Herself is called, Hie
Brightness of the Everlasting Light, is called. The Image
of the Father; from hence let us take a resemblance, that
we may find two coeval things, from which we may under-
stand things coeternal. O thou Arian, if I shall find that
something that begets does not precede in time that which
it begat, that a thing begotten is not less in time than that of
which it is begotten ; it is but just that thou concede to me,
that these coeternals may be found in the Creator, when
coevals can be found in the creature. I think that this indeed
occurs already to some brethi'en. For some anticipated me
as soon as I said, For She is the Brightness of the Everlasting
Light. For the fire throws out light, light is thrown out
from the fire. If we ask which comes from which, every
day when we light a candle are we reminded of some invisible
and indescribable thing, that the candle as it were of our
understanding may be lighted in this night of the world.
Observe him who lights a candle. While the candle is not
lighted, there is as yet no fire, nor any brightness which
proceedeth from the fire. But I ask, saying, " Does the
brightness come from the fire, or the fire from the brightness?"
Every soul answers me ; (for it has pleased God to sow the
beginnings of understanding and wisdom in every soul;)
every soul answers me, and no one doubts, that that bright-
ness comes from the fire, not the fire from the bright-
496 Coeval existence of substance and image.
Serm. ness. Let us then look at the firu as the father of that
PI ,-3 1 brightness; for I have said before that wo are looking for
tilings coeval, not coeternal If I desire to light a candle,
there is as yet no fire there, nor yet that brightness; but
immediately that I have lighted it, together with the fire
conies forth the brightness also. Give me then here a fire
without brightness, and 1 believe you that the Father ever
was without the Son.
ix. 1'2. Attend; The matter has been explained by me as so
great a matter could be, by the Lord lielping the earnest-
ness ol your prayers, and the preparation of your heart, ye
have taken in as much as ye were able to receive. Yet
these things are ineffable. Do not suppose that any thing
worthy of the subject has been spoken, if it only be for that
things carnal are compared with coeternal, things temporal
with things abiding ever, things subject to extinction to
things immortal. But inasmuch as the Son is said also to
be the Image of the Father, let us take from this too a sort
of resemblance, though in things very different, as I have
said before. 7'he image of a man looking into a glass is
thrown out from the glass. But this cannot assist us for
the clearing of that which we are endeavouring in some sort
to explain. For it is said to me, " A man who looks into a
glass, t)f course ivas already, and was bora beAjre that.
The image came out only as soon as he looked at himself.
For a man who looks in a glass, icas before he came to the
glass." What then shall we find, from which we may be
able to draw out such a resemblance, as we did from the fire
and the brightness ? Let us find one from a \ery little
thing. You know without any difficulty how water often
throws out the images of bodies. 1 mean, when any one is
passing, or standing still along the water, he sees his own
image there. Let us suppose then something born on the
water's side, as a shrub, or a herb, is it not born together with
its image? As soon as ever it begins to be, its image begins
to be with it, it docs not precede in its birth its own image ;
it cannot be shewed to me that any thing is born upon the
water's sidr, and that its image has appeared afterwards,
whereas it first ap}>eared without its image; but it is born
together with its image; and yel the image comes from it,
Further Arian cavils. 497
uot it from the image. It is born then together with its Serm.
image, and the shrub and its image begin to be together, [u/.p,.]
Dost thou not confess that the image is begotten of that
shrub, not the shrub of the image ? So then thou dost con-
fess that the image is from that shrub. Accordingly that
which begets and that which is begotten began to be together.
Therefore they are coeval. If the shrub had been always,
the image from the shrub would have been always too. Now
that which has its being from something else, is of course
born of it. It is possible then that one that begets might
always be, and always be together with that which was born
of him. For here it was that we were in perplexity and
trouble, how the Eternal Nativity might be understood. So
then the Son of God is so called on this principle, that there
is the Father also, that He hath One from Whom He derives
His Being ; not on this, that the Father is first in time, and
the Son after. The Father always was, the Son always from
the Father. And because whatever is from another thing, is
born, therefore the Son was always born. The Father
always was, the image from Him always was; as that image
of 'the shrub was born of the shrub, and if the shrub had
always been, the image would also have always been born
from the shrub. Thou couldest not find things begotten
coeternal with the eternal begetters, but thou hast found
things born coeval with those that begat them in time. I
understand the Son coeternal with the Eternal Who begat
him. For what with regard to things of time is coeval, with
regard to things eternal is coeternal.
13. Here there is somewhat for you to consider, brethren, x.
'as a protection against blasphemies. For it is constantly i p opter
said, " See thou hast produced certain resemblances; but the
brightness which is thrown out from the fire, shines less
brilliantly than the fire itself, and the image of the shrub
has less proper ^ subsistence, than that shrub of which it is^propri-
the image. These instances have a resemblance, but they
have not a thorough equality : wherefore they do not seem
to be of the same substance." What then shall we say, if
any one say, " The Father then is to the Son, such as the
brightness is to the fire, and the image to the shrub V See I
have understood the Father to be eternal ; and the Son to
498 Earthly analogies illustrate single sides oftntih.
Sebm. be coeternal with Him; nevertheless say we that He is as the
rj,7gi brightness which is thrown out from and is less brilliant than
the fire, or as the image which is reiiected from and has less
real existence than the shrub?. No, but there is a thorough
equality. " 1 do not believe it," he will say, " because thou
hast not discovered a resemblance."" Well then, believe the
Apostle, because he was able to see what I have said. For he
Phil. 2 '^'ays, He thought it not robbery to be equal ivith God.
?• . Eciualilv is 'perfect likeness in every way. And what said
'conjun- I ./ 1 J . , . 1
gitur he ? Not robbery. Why ? Because that is robbery which
belongs to another.
14. Yet from these two comparisons, these two kinds, we
may perhaps find in the creature a resemblance whereby
we may understand how the Son is both coeternal with the
Father, and in no respect less than He. But this we cannot
find in one kind of resemblances singly: let us join both
kinds together. How both kinds.? One, of which they
themselves give instances of resemblances, and the other, of
which we gave. For they gave instances of resemblances
from those things which are born in time, and are preceded
in time by them of whom they are born, as man of man.
He that is born first is greater in time ; but yet man
and man, that is of the same substance. For man begets a
man, and a horse a horse, and a sheep a sheep. These
beget after the same substance, but not after the same time.
They are diverse in time, but not in nature diverse. What
then do we praise here in this nativity } The equality of
nature surely. But what is wanting ? The equality of time.
Let us retain the one thing which is praised here, that is, the
equality of nature. 13ut in the other kind of resemblances,
which we gave from the brightness of the fire and the image
of the shrub, you find not an equality of nature, you do find
an equality of time. Wliat do we praise here ? Equality of
time. What is wanting ? Equality of nature. Joiu the
things which you praise together. For in the creatures
there is wanting something which you praise, in the Creator
nothing can be wanting : because what you find in the
creature, came forth from the Hand of the Creator. What
then is there in things coeval .'' Must not that be given to
(iod which you praise herein.? But what is wanting must
All yuod in creatures is image of God; imperfect, its oion. 499
not be attributed to that Sovereign Maiestv, in the Which there Serm.
. . . LXVII
is no defect. See I offer to you things begetting coeval with [ny.B.j
things begotten : in these you praise the equality of time,
but find fault with the inequality' of nature. What yon find ' dispa-
11 • ' -1 nlita-
fault with, do not attribute to God; what you praise, attribute tem.
to Him; so from this kind of resemblances you attribute to
Him instead of a contemporaneousness a coeternity, that the
Son may be coeternal with Him of Whom He was born.
But from the other kind of resemblances, which itself too is
a creature of God, and ought to praise the Creator, what do
you praise in them } Equality of nature. You had before
assigned coeternity by reason of the first distinction ; by
reason of this last, assign equality ; and the nativity of the
same substance is complete. For what is more mad, my
brethren, than that I should praise the creature in any thing
which does not exist in the Creator.' In man I praise
equality of nature, shall I not believe it in Him Who made
man? That which is born of man is man; shall not that
which is born of God, be That Which He is of Whom He was
born? Converse have I none with works which God hath
not made. Let then all the works of the Creator praise Him.
1 find in the one case a contemporaneousness, I get at the
knowledge of a coeternity in the other. In the first I find
an equality of nature, 1 understand an equality of substance
in the other. In this then that is wholly, which in the other
case is found in the several parts, and several things. It is
then icholly here altogether, and not only what is in the crea-
tures; I find it wholly here, but as being in the Creator, in so
much higher a way, in that the one is visible, the Other Invi-
sible; the one temporal, the Other Eternal; the one change-
able, the Other Unchangeable; the one corruptible, the Other
Incorruptible. Lastly, in the case of men themselves, what we
find, man and man, are two men ; here the Father and the
Son are One God.
lo. I render unspeakable thanks to our Lord God, that He
hath vouchsafed, at your prayers, to deliver my infirmity
from this most perplexed and difficult place. Yet above all
things remember this, that the Creator transcends inde-
scribably whatever we could gather from the creature, whether
by the bodily senses, or the thought of the mind. But
500 The Word became man, that man might attain to God.
SnRM. wouldest thou witli tlie mind reach Himr Purify tbv mind,
LXVII. ^ .
[ii7.R.i}^^ii'ify thine heart. Make clean the eye whereby That,
Matt. 6, whatever It be, may be readied. For, bleased are the clean
in heart, for they shall see God. I3ut wliilst the heart was
not cleansed, wliat could be provided and granted more mer-
cifully by Him, than that That Word of Whom we have
spoken so great and so many things, and yet have spoken
nothing worthy of Him; that That Word, by Whom all
things were inride, should become that which we are, that
we might be able to attain to That Which we are not ? For
we are not God ; but with the mind or the interior eye of the
heart we can see God. Our eyes dulled by sins, blinded,
enfeebled by infirmity, desire to see ; but we are in hope,
not yet in possession. We are the children of God. This
John 1, gj^ijij John, who says, In the hcgianing icas the Word^ and
the Word was with God, and the Word was God ; he who
lay on the Lord's Breast, who drew in these secrets from the
1 John ]3QgQ,^ Qf jjjg Heart; he says, Dearly Ix loved, ice are the
children of God, and it doth not yet appear nhat we shall
be; tie know that, when He shall appear, we shall be like
Him, for we shall see Him as He is. This is promised us.
16. But in order that we may attain, if we cannot yet see
God the Word, let us hear the Word made Flesh ; seeing we are
carnal, let us hear the Word Incarnate. Por for this cause
came He. for this cause took upon Him our infirmity, that thou
mightest be able to receive the strong words of a God bear-
ing thy weakness. And He is truly called " milk." For He
giveth milk to infants, that He may give the meat of wisdom
to them of riper years. Suck then now with ])atience, that
' avide ^i^f^y^ mayest be fed to thy heart's most^ eager wish. For how
is even the milk, wherewith infants are suckled, made ? Was
it not solid meat on the table ? But the infant is not strong
enough to eat the meat which is on the table ; what does the
2 incar- mother do ? She turns the meat^ into the substance of her
nat
flesh, and makes milk of it. Makes for us what we may be
able to take. So the Word was made Flesh, that we little
ones, who were indeed as infants with respect to food, might
be nourished by milk. But there is this difference; that
when the mother makes the food turned into flesh milk, the
food is turned into milk ; wdiercas the Word abiding Itself
Loioliness of God the roay to His loftiness. 50 1
unchangeably assumed Flesh, that there might be, as it were, Serm.
a tissue of the two. What He is, He did not corrupt orrj'iyj^'j
change, that in thy fashion He might speak to thee, not
transformed and turned into man. For abiding unalterable,
unchangeable, and altogether inviolable, He became what
thou art in respect of thee, what He is in Himself in respect
of the Father.
17. For what doth He say Himself to the infirm, to the
end that recovering that sight, they may be able in some
measure to reach the Word by Whom all things were made?
Come unto Me, all ye thai labour and are heavy laden, «wc?Mat.ii,
/ will refresh you. Take My yoke upon you, and learn of
Me, that I am, meek and, lowly in heart. What doth the
Master, the Sou of God, the Wisdom of God, by Whom
all things were made, proclaim.? He calleth the human
race, and saith, Come iin*o Me, all ye that labour, and learn
of Me. Thou wast thinking haply that the Wisdom of God
would say, " Learn how I have made the heavens and the
stars ; how all tilings also were numbered in Me before they
were made, how by virtue of unchangeable princijples* youn ratio-
very hairs were numbered." Didst thou think that Wisdom""'"
would say these things, and such as these.? No. But first
that. That 1 am meek and lowly in heart. Lo, see here what
ye can comprehend, brethren, it is surely a little thing. We
are making our way to great things, let us receive the little
things, and we shall be great. Wouldest thou comprehend
the height of God ? First comprehend the lowliness of God.
Condescend to be humble for thine own sake, seeing that
God condescended to bo humble for thy sake too ; for it was
not for His own. Comprehend then the lowliness of
Christ, learn to be humble, be loth to be proud. Confess
thine infirmity, lie patiently before the Physician; when
thou shalt have comprehended His lowliness, thou risest
with Him ; not as though He should rise Himself in that
He is the Word; but thou rather, that He may be more and
more comprehended by thee. At first thou didst understand
falteringly and hesitatingly; afterwards thou wilt understand
more surely and more clearly. He doth not increase, but
thou makest progress, and He seemeth as it were to rise with
thee. So it is, brethren. Believe the commandments of
502 Obedienve the foundation of all hnowledf/e of God.
Sekm. (iod, and do ihein, and He will give yon tbcslirngtli ol' un-
my p-jdevstanding. Do not put the last first*, and, as it were,
1 pra-su- prefer knowledge to the commandnients of God; lest ye be
matis Qjjiy |.]^g lower, and none the more firnily rooted. Consider
a tree; first it strikes downwards, that it may grow up on
high ; fixes its root low in the ground, that it may extend its
top to heaven. Does it make an effort to grow except from
humiliation ? And wouldesl thou without charity comprehend
these transcendent matters, shoot toward the heaven without
Eph. 3, a root.'' This were a ruin, not a growing. With Christ
17&19. ^jj^.j^ fliPf^llj^m {fj yonr hearts hy faith, he ye looted and
grounded in chariti/, that i/e may he filled nith all the
fulness of God.
SERMON LXVllI. [Ben. CXYIII.]
On the sfftne words of the Gospel, John i. " In the beginning was the
Word," &c.
1. All ye who are looking for a man's many words, under-
John 1, stand the One Word of God, //a the beyinniny uas the Word.
Gen. 1 ^ ow, In the beginning God made the heaven and the earth.
1- But, The Word was, since we have heard. In the beginning God
made. Acknowledge we in Him the Creator; for Creator is
He Who made; and the creature what He made. For no
crcatuie which was made, was, as God the Word was, by
Whom it was made, always. Now when we heard The Word
was, with Whom was It? We understand the Father Who
did not make nor create the vSame Word, but begat Him.
For, In the beginning God, made the heaven and the earth.
John 1, Whereby made He them? The Word nas, and the Word
a as with God ; but what kind of Word } Did it sound and
2 volve- j,jj pass away ? Was it a mere thought, and motion^ of the
mind? No. Was it suggested by memory, and uttered? No.
What kind of Word then? Why dost thou look for many
words from me ? The Word was God. When we hear. The
Word was God, we do not make a second God ; but we
'The Son not a creature, si /ice ail zrns made by Him. 503
undersland the Son. For the Word is the Son of God. Lo, Sehm.
the Son, and What but God ? For The Word it as God. What [Tis.B.i
the Father? God of course. If the Father is God and the ~
Son God, do we make two Gods? God forbid. The Father
is God, the Son God ; but the Father and the Son One
God. For the Only Son of God was not made, but born.
/;/ t/ie beginning God made the heaven and the earth; but
the Word was of the Father. Was the Word therefore made by
the Father? No. All tilings nere made by Him. If by Himver. 3.
all things were made, was He too made by Himself? Do not
imagine that He by Whom thou hearest all things were made
was Himself made among all things. For if He were made
Himself, all things were not made by Him, but Himself was
made among the rest. You say, " He vvas made;" what, by
Himself? Who can make himself? If then He vvas made,
how by Him were all things made? See, Himself too was
made, as you say, not I, for that He was begotten, I do
not deny. If then you say that He was made, I ask by what,
by whom ? By Himself? Then He was, before He was made,
that He might make Himself. But if all things were made
by Him, understand that He was not Flimself made. If
thou art not able to understand, believe, that thou mayest
understand. Faith goes before ; understanding follows after;
since the Prophet says. Unless ye believe, ye shall not is. 7,9.
understand. The Word was. Look not for time in Him,^®P*-
by Whom times were made. The Word was. But you say,
" There was a time that the Word was not." You say
falsely; no where do you read this. But I do read for you,
In the beginning was the Word. What look you for before
the beginning? But if you should be able to find any thing
before the beginning, this will be the beginning. He is mad
who looks for any thing before the beginning. What then
doth he say was before the beginning? In the beginning
was the Word.
2. But you will say, " The Father both was, and was before
the Word." What are you looking for? In the beginning
was the Word. What you find, understand ; seek not for
what you are not able to find. Nothing is before the begin-
ning. In the beginning was the Word. The Son is the
Brightness of the Father. Of the Wisdom of the Father, Which
Ll
504 The Son, the Coetcrnal Brightness of the Eternal Light.
Serm. is the Son, it is said, For He is the brightness of the Ever-
[118,13.] lasting Light. Are you seeking for a Sou without a Father?
Wisd.?, Give me a licrht without briu;htuess. If there was a time
26 .
when the Son was not, the Father was a light obscure. For
how was He not an obscure Light, if It had no brightness ?
So then the Father always, the Son always. If the Father
always, the Son always. Do you ask of me, whether the
Son were born } I answer, " born." For He would not be a
Son if not born. So when I say, the Son always was,
I say in fact was always born. And who understands, " Was
always born?" Give me an eternal fire, and I will give thee
an eternal brightness. We bless God Who hath given to
us the holy Scriptures. Be ye not blind in the brightness of
the light. Brightness is engendered of the Light, and yet
the Brightness is Coeternal with the Light that engenders It.
The Light always, its Brightness always. It begat Its Own
Brightness; but was it ever without Its Brightness ? Let God
be allowed to beget an eternal Son. I pray you hear of Whom
we are speaking; hear, mark, believe, understand. Of God
are we speaking. We confess and believe the Son coeternal
with the Father. But you will say, " When a man begets
a Son, he that begets is the elder, and he that is begotten
the younger." It is true; in the case of men, he that begets
is the elder, and he that is begotten, the younger, and he
arrives in time to his father's strength. But why, save that
whilst the one grows, the other grows old? Let the father
stand still a while, and in his growing the son will follow
on him, and you will see him equal. But see, I give
you whereby to understand this. Fire engenders a coeval
brightness. Among men you only find sons younger, lathers
older; you do not find them coeval: but as I have said,
I shew you brightness coeval with its parent fire. For
fire begets brightness, yet is it never without brightness.
Since then you see that the brightness is coeval with its fire,
suffer God to beget a Coeternal Son. Whoso understand-
eth, let him rejoice: but whoso understandeth not, let him
believe. For the word of the Prophet cannot be disannulled;
Ts. 7, 9. Unless ve believe, ye shall not understand.
Sept. ^ ^
Divinity of St. John''s Gospel. 505
SERMON LXIX. [Ben. CXIX.]
On the same words, John i. " In the beginning was the Word, &c."
1. That our Lord Jesus Christ in seeking lost man was Serm.
made Man, our preaching has never withholden, and your faith ^ 19 g \
has ever retained; and moreover, that this our Lord, Who ^
for our sakes was made Man, was always God with the
Father, and always will be, yea rather always Is; for where
there is no succession of time, there is no " hath been" and
*' will be." For that of which it is said, " it hath been," is now
no more; that of which it is said, " it will be," is not yet;
but He always is, because He truly is, that is, is unchange-
able. For the Gospel lesson has just now taught us a high
and divine mystery. For this beginning of the Gospel St.
John poured forth', for that he drank it in from the Lord's 'rue-
Breast. For ye remember, and it has been very lately read ^'^^'*'''
to you, how that this St. John the Evangelist lay in the Johnis,
Lord's Bosom. And wishing to explain this clearly, he says," '
" On the Lord's Breast;" that we might understand what he ver. 25.
meant, by" in the Lord's bosom." For what, think we, did
he drink in who was lying on the Lord's Breast? Nay, let us^nonpu-
not think, but drink-; for we too have just now heard what *g^ p'^^j_
we may drink in. temus
2. In the beginning was the Word, and the Word was with ii.
God, and the Wordivas God. O glorious preaching! O^ the ^°^'^ ^'
result of the full feast of the Lord's Breast ! In the begin- ^ sagi-
?ii?ig ivas the Word. Why seekest thou for what was before minici""
It? In the beginning was the Word. If the Word had been pertoris
made, (for made indeed that was not by Wliich all things were tuare
made;) if the Word had been made, the Scripture would have
said, " In the beginning God made the Word ;" as it is said
in Genesis, In tJie beginning God made the heaven and the Gen. 1,
earth. God then did not in the beginning make the Word; ^'
because, In the beginning was the Word. Tliis Word which
was in the beginning, where was It? Follow on, A7id the
Word was with God, But from our daily hearing the words
of men we are wont to think lightly of this name of " Word."
In this case do not think lightly of the Name of " Word;"
Ll 2
506 To vnderstand the JVord, abide in Him, not follow thejlesft.
Serm. The Word was God. The Same, that is the Word, was in the
LXIX
\\\K\,B.\ber)inning ivith God. All things were made by Hi?n, and
without Him teas nothing made.
iii. 3. Extend 3'ouv hearts, help the poverty of my words.
What I shall be able to express, give ear to; on what I shall
not be able to express, meditate. Who can comprehend
the abiding Word ? All our words sound, and pass away.
Who can comprehend the abiding Word, save He Who
abideth in Him? Wouldest thou comprehend the abiding
Word ? Do not follow the current of the flesh. For this
flesh is indeed a current; for it has none abiding. As it were
from a liind of secret fount of nature men are born, they live,
they die ; or whence they come, or whither they go, we
know not. It is a hidden water, till it issue from its source;
it flows on, and is seen in its course ; and again it is hidden
in the sea. Let us despise this stream flowing on, running,
Is. 40,6. disappearing, let us despise it. Alljlesh is grass, and all the
glory of jlesk is as the flower of grass. The grass wilhereth,
i'Pet.\,tl,e flower falleih auay. Wouldest thou endure? Bui the
' * tcord of the Lord endureth for ever.
IV. 4. But in order to succour us, The Word was made Flesh,
14. ' and dwelt among ns. What is. The Word teas made Flesh?
The gold became grass. It became grass for to be burned;
the grass was burned, but the gold remained; in the gi'ass It
perisheth not, yea. It changed the grass. How did It
change it? It raised it up, quickened it, lifted it up to
heaven, and placed it at the right Hand of the Father. But
that it might be said. And the Word was made Flesh, and
''•^^-^^- dwelt among us, let us recollect awhile what went before. He
came unto His Own, and His Own received Him not. But as
many as received Him, to them gave He power to become
the sons of God. To become, for they were not; but He
was Himself in the beginning. He gave them then power to
become the sons of God, to them that believe in His Name;
who icere born not of blood, nor of the will of the flesh, nor
of the ivill of man, but of God. Lo, born they are, in
whatever age of the flesh they may be; ye see infants; see
and rejoice. Lo, they are born ; but they are born of God.
Their mother's womb is the water of baptism.
V- 5. lict no man in poorness of soul entertain this conceit.
InterchancjeofGodt.heSon withus; waswith usandthe Father. 507
and turn over such most beggarly thoughts in his mind, and Serm.
say to himself, " How in the beginning was the Word, ««f^[ii9.B.f
the Word tvas with God, and the Word was God: all things
were tnade by Him; and lo, the Word was made flesh, and
dwelt among nsT'' Hear why it was done. To those we know
ivho believed on Him He hath given power to become the
sons of God. Let not those then to whom He liath given
power to become the sons of God, think it impossible to
become the sons of God. TJie Word loas made flesh, and
dwelt among its. Do not imagine that it is too great a thing
for you to become the sons of God; for your sakes He
became the Son of man. Who was the Son of God. If He
was made, that He might be less. Who was more; can He
not bring it to pass, that of that less which we were, we may
be something more? He descended to us, and shall not
we ascend to Him? For us He accepted our death, and
shall He not give us His Life? For thee He suffered thy
evil things, and shall He not give thee His good things? •
6. " But how," one will say, " can it be, that the Word of vi.
God, by Whom the world is governed, by Whom all things
both were, and are created, should contract Himself into the
womb of a Virgin; should abandon the world, and leave the
Angels, and be shut up in one woman's womb.?" Thou
skillest not to conceive of things divine. The Word of God
(I am speaking to thee, O man, I am speaking to thee
of the omnipotence of the Word of God) could surely do
all, seeing that the Word of God is omnipotent, at once
remain with the Father, and come to us; at once in the flesh
come forth to us, and lay concealed in Him. For He would
not the less have been, if He had not been born of flesh.
He tvas before His own flesh; He created His Own mother.
He chose her in whom He should be conceived, He created
her of whom He should be created. Why marvellest thou?
It is God of Whom I am speaking to thee : The Word
was God.
7. I am treating of the Word, and perchance the word vii.
of men may furnish somewhat like ; though very unequal,
far distant, in no way comparable, yet something which may
convey a hint to you by way of resemblance. Lo, the word
which I am speaking to you, I have had previously in my
508 luiint analoyif J'roui man's ivord.
Serm. heart : it came forth to thee, yet it has not departed from
nJgBJme; that began to be in thee, which was not in thee;
it continued with me when it went forth to thee. As then
my word was brought forth to thy sense, yet did not depart
from my heart; so That Word came forth to our senses, yet
departed not from His Father. My word was with me, and
it came forth into a voice : the Word of God was with the
Father, and came forth into Flesh. But can I do with my
voice that which He could do with His Flesh ? For I am
1 tenere not master ' of my voice as it flies; He is not only master of His
Flesh, that It should be born, live, act; but even when dead He
raised It up, and exalted unto the Father the Vehicle as it were
in which He came forth to us. You may call the Flesh of
Lukeio, Christ a Garment, you may call It a Vehicle, and as perchance
Himself vouchsafed to teach us, you may call It His Beast ;
for on this beast He raised him who had been wounded by
robbers; lastly, as He said Himself more expressly, you
• may call It a Temple; This Temple knows death no more,
Its seat is at the right Hand of the Father : in This Temple
shall He come to judge the quick and dead. What He
hath by precept taught, He hath by example manifested.
What He hath in His own flesh shewn, that oughtest thou to
hope for in thy flesh. This is faith ; hold fast what as yet
thou seest not. Need there is, that by believing thou abide
firm in that thou seest not; lest when thou shalt see, thou be
put to shame.
SERMON LXX. [CXX. Ben.]
On the same words of John i. " In the beginning was the Word," &c.
John 1, I rpj^^ beginning of John's Gospel, In the beginning was
ihe Word. Thus he begins, this he saw, and transcending
the whole creation, mountains, air, the heavens, the stars,
Thrones, Dominions, Principalities, Powers, all Angels, and
Archangels, transcending all ; he saw the Word in the
beginning, and drank It in. He saw above every creature.
God's works supply thoughts of Him, rejecting what is finite. 509
he drank in from the Lord's Breast. For this same Saint Serm.
LXX
John the Evangelist is he whom Jesus specially loved; inso- [•120.B.']
much that he lay on His Breast at supper. There was this
secret, that therefrom might be drunk in, what in the Gospel
was to be poured forth. Happy they who hear and understand.
Of the next degree of blessedness are they who though they
understand not, believe. For how great a thing it is to see
This Word of God, who can explain in human words?
2. Lift up your hearts, my brethren, lift them up as best ye
can ; whatsoever occurs to you from the idea of any body
whatsoever, reject. If the Word of God occurs to you under
the idea of the light of this sun, expand, extend it how you
^vill, set no bounds in your thought to that light; it is nothing
to the Word of God. Whatsoever of this sort the mind
conceives, is less in one part than in the whole. Of the Word
conceive as Whole every where. Understand ye what 1 say;
because of my stress of time I am limiting myself as much as I
can for your sakes. Understand ye what I say. Lo, this
light from heaven, which is called by the name of the sun,
when it comes forth, it enlightens the earth, unfolds the clay,
developes forms, distinguishes colours. Great blessing it is,
great gift of God to all mortal men ; let His works magnify
Him. If the sun is so beauteous, what more beauteous
than the sun's Maker .? And yet look, brethren ; lo, he pours
his rays through the whole earth ; penetrates open places,
the closed resist him ; he sends his light through windows,
can he also through a wall .^ To the Word of God all is open,
from the Word of God nothing is hid. Observe another
difference, how far from the Creator is the creature, especially
the bodily creature. When the sun is in the East, it is not
in the West. Its light indeed shed from that vast body
reaches even to the West; but itself is not there. When it
begins to set, then it will be there. When it rises, it is in
the East ; when it sets, it is in the West. By these opera-
tions of his, it has given name to those quarters. Because
it is in the East when it rises at the East, it has made it be
called the Rising Sun ; because it is at the West when it
sets at the West, it has made it be called the Setting Sun.
At night it is no where seen. Is the Word of God so ?
When It is in the East, is It not in the West; or when
510 The heart andi-idaiaU of God, what it cannot speak.
Sekm. It is in the West, is It not in the East? or does It ever leave
rjoyu'ithe earth, and go under or beliind the cartli ? It is Whole
every where. Who can in words explain this? Who see it?
By what means of proof shall I establish to you what I say ?
I am speaking as a man, it is to men I speak ; I am
speaking as one weak, to men weaker am I speaking. And
yet, my brethren, I am bold to say that I do in some scrt
see what I am saying to you, though through a glass, or darkly,
I do in some sort understand even within my heart a word
touching this thing. But it seeks to go forth to you, and
finds no meet vehicle. The vehicle of the word is the sound
of the voice. What I am saying within mine own self I seek
to say to you, and words fail. For 1 wish to speak of the Word
John 1 of God. How great a Word, What kind of Word ? All
^* things leere made by Him. See the 'vorks, and stand in awe
of the Worker. All things were made hy Him.
3. Retiun with me, O human infirmity, return, i say.
Let us comprehend these human things if we can. We are
men, I who speak, am a man, and to men I speak, and utter
the sound of my voice. I convey the sound of my voice to
men's ears, and by the sound of my voice I somehow
through the ear lay up iniderstanding also in the heart. Let us
then speak on this point what and how we can, let us com-
prehend it. But if we have not ability to comprehend
even this, in respect of the Other what arc we ? Lo, ye
are listening to me ; I am speaking a word. If any one
goes out from us, and is asked outside what is being done
here, he answers, " The Bishop is speaking a word." I am
speaking a word of the Word. But what a word, of
What a Word? A mortal word, of the Word Immortal; a
changeable word, of the Word Unchangeable ; a passing
word of the Word Eternal. Nevertheless, consider my word.
For I have told you already, the Word of God is Whole
every where. See, I am speaking a word to you ; what
I say reaches to all. Now that what I am saying might
come to you all, did ye divide what I say ? If I were to
feed you, to wish to fill not your minds, but your bodies, and
to set loaves before you to be satisfied therewith ; would ye
not divide my loaves among you ? Could my loaves come
to every one of you? If they came to one only, the rest
Miracles of the /luman word suggest Majesty of ihe Divine. 511
would have none. But now see, I am speaking, and ye all Sehm.
receive. Nay, not only ull receive, but all receive it whole. n'goVi
It comes whole to all, to each whole. O the marvels of my
word! What then is the Word of God? Hear again. I
have spoken ; what I have spoken, has gone forth to you,
and has not gone away from me. It has reached to yon,
and has not been separated from me. Before I spake, I had
it, and ye had not ; I spake, and ye began to have, and I
lost nothing. O the marvel of my word ! What then is the
Word of God ? From little things form conjectures of things
great. Consider earthly things, laud the heavenly. I am a
creature, ye are creatures; and such great miracles are done
with my word in my heart, in my mouth, in my voice, in
your ears, in your hearts. What then is the Creator ? O
Lord, hear us. Make us, for that Thou hast made us. Make
us good, for that Thou hast made us enlightened men. These
white-robed, enlightened ones hear Thy word by me. For
enlightened by Thy grace they stand before Thee. This is Pa. 118,
the dag which the Lord hath made. Only let them labour, '
let them pray for this, that when these days shall have gone
by, they may not become darkness, who have been made
the light of the wonders and the blessings of God.
SERMON LXXI. [Ben. CXXI.]
On the words of the Gospel, John i. " The world was made by Him," &c.
1. By the Lord was the world 7nade, and the world john i,
knew Him not. What world was made by Him, what world ^^'
knew Him not } For it is not the same world that was made
by Him, which knew Him not. What is the world that was
made by Him } The heaven and earth. How did not the
heaven know Him, when at His Passion the sun was darkened ?
How did not the earth know Him, when as He hung upon the
Cross, it quaked? But the world knew Him not, whose prince
he is, of whom it is said, Behold, the prince of this worldcometh, JohnU,
andfindeth nothing in me. Wicked men are called the world ;
unbelieving men are called the world. They have gotten their
name from that they love. By the love of God we are
512 Conversion of the heathen foretold under the name of stones.
Serm, made Gods; so by the love of the world, we are called the
ri2i.B.i^'0'"^^- ^"^ ^^^ ^"* *^* Christ reconciling ike world unto
2 Cor. 5, Himself, The world then knew Him not. What ? " all
*^- men?"
John 1, 2. He came unto His Own, and His Own received Him
^^' not. All things are His, but they are called His Own, from
among whom His mother was, among whom He had taken
Flesh, to whom He had sent before the heralds of His advent,
to whom He had given the law, whom He had delivered
from the Egyptian bondage, whose father Abraham according
John 8, to the flesh He elected. For He said truth. Before Abraham
was, I am. He did not say, " Before Abraham was," or
" before Abraham was made, I was made." For in the begin-
ning the Word was, not, " was made." So then He came unto
His Own, He came to the Jews. And His Oivn received
Him not.
John 1, 3. But as many as received Him. For of course the
^^' Apostles were there, who received Him. There were
they who carried l)ranches before His beast. They went
before and followed after, and spread their garments, and
Mat.2i, cried with a loud voice, Hosanna to the So7i of David,
Blessed is He That cometh in the Name of the Lord. Then
Lukei9, said the Pharisees unto Him, " Restrain the children, that
^^' ^^' they cry not out so unto Thee." And He said, If these shall
hold their peace, the stones will cry out. Us He saw when
He spake these words ; If these shall hold their peace, the
stones will cry out. Who are stones, but they who worship
stones ? If the Jewish children shall hold their peace, the
elder and the younger Gentiles shall cry out. Who are the
stones, but they of whom speaketh that very John, who came
John 1, to bear witness of the Light? For when he saw these self-
same Jews priding themselves on their birth from Abraham,
Matt. 3, ]-^g gg^j(j ^Q them, O generation of vipers. They called them-
selves the children of Abraham ; and he addressed them,
O generation of vipers. Did he do Abraham wrong? God
forbid ! He gave them a name from their character. For
that if they were the children of Abraham, they would
John 8, imitate Abraham ; as He too telleth them who say to Him,
We be free, and were never in bondage to any man; we have
y-^^-^c- Abraham for our father. And He said. If ye ivere Abra-
JVretchedness q/thejlrst, glory of the second Birth. 513
ham's children, ve would do the deeds of Abraham. Ye Serm.
. LXXI
wish to kill 3Ie, because I tell you the truth. This did not ^i^i^^^^
Abraham. Ye were of his stock, but ye are a degenerate ~~
stock. So then what said John ? 0 generation of vipers., l^,].^, 3^
who hath warned you to flee from the wrath to come?7. &c.
Because they came to be baptized with the baptism of John
unto repentance. Who hath warned you to flee from the
tvrath to come? Bring forth therefore fruits worthy of
repentance. And say not in your hearts., We have Abraham
to our father. For Qod is able of these stones to raise up
children unto Abraham. For God is able of these stones
which he saw in the Spirit ; to them he spake ; he foresaw
us; For God is able of these stones to raise up children
unto Abraham. Of what stones ? If these shall hold their
peace, the stones will cry out. Ye have just now heard, and
cried out. It is fulfilled, The stones shall cry out. For
from among the Gentiles we came, in our forefathers we
worshipped stones. Therefore are we called dogs too. Call
to mind what that woman heard who cried out after the
Lord, for she was a Canaanitish woman, a worshipper of
idols, the handmaid of devils. What said Jesus to her?
It is not good to take the children's bread, and to cast it ^o Mat. 15,
dogs. Have ye never noticed, how dogs will lick the
greasy stones ? So are all the worshippers of images. But
grace has come to you. But as many as received Him, to
them gave He power to become the sons of God. See ye
have here some just now born: to them hath He given power
to become the sons of God. To whom hath He given it ? To
them that believe in His Name.
4. And how do they become the sons of God.? Who w^-ere john i,
born, not of blood, nor of the will of man, nor of the will of^^-
the flesh, but of God. Having received power to become
the sons of God, they are born of God. Mark then: They
are born of God, not of blood, like their first birth, like
that wretched birth, issuing out of wretchedness. But they
who arc born of God, what were they.? whereby were they
first born? Of blood; of the joint blood of the male and
female, of the carnal union of male and female, from this
were they born. From whence now ? They are born of God.
514 C()rrespo}ide7ice ami difference of our // v/v/'.s- liirt/i and our''s.
Serm. The first birth of the male and female ; the second birili of
f 121.13.1 ^^^ and the Church.
5. Lo, they are born of God; whereby is it brought to
pass that they should lie born of God, who were first born of
ver 14. men? Whereby is it brought to pass, whereby? And the Word
was made Flesh, that It migJit dwell among us. Wondrous
exchange; He made Flesh, they spirit. What is this? What
condescension is here, my brethren ! Lift up your minds to
the hope and comprehension of better things. Give not
1 Cor. 6, yourselves up to worldly desires. Ye have been bought with
" ' a Price; for your sakes the Word was made Flesh; for your
sakes He Who was the Son of God, was made the Son of
man: that yc who were the sons of men, might be made sons
of God. What was He, what was He made ? What were
ye, what were ye made ? He was the Son of God. What was
He made ? The Sou of man. Ye were the sons of men. What
were ye made ? The sons of God. He shared with us our
evil things, to give us His good things. But even in that He
was made the Son of man. He is different much from us.
We are the sons of men by the lust of the flesh ; He the Son of
man by the faith of a virgin. The mother of any other man
whatever conceives by a carnal union ; and every one is bom
of human parents, his father and his mother. But Christ
was born of the Holy Ghost, and the Virgin Mary. He
came to us, but from Himself departed not far; yea from
Himself as God He departed never ; but added what He was
to our nature. For He came to that which He was not, He
did not lose What He was. He was made the Son of man ;
but did not cease to be the Son of God. Hereby the
Mediator, in the middle. What is, " in the middle ?" Neither
up above, nor down below. How neither up above, nor down
below ? Not above, since He is Flesh ; not below, since He
is not a sinner. But yet in so far as He is God, above
always. For He did not so come to us, as to leave the
Father. From us He went, and did not leave us; to us will
He come again, and will not leave Him.
Nathanael under Jig -tree ^ type of man under sin. 515
SERMON LXXII. [Ben. CXXII.]
Ou the words of the Gospel, John i. " When thou wast under the fig-tree,
I saw thee," &c.
1. What we have heard said by the Lord Jesus Christ to Serm.
Nathanael, if we understand it aright, does not concern him Qog b i
only. For our Lord Jesus saw the whole human race under the j
fig-tree. For in this place it is understood that by the fig-
tree He signified sin. Not that it always signifies this, but as
1 have said in this place, in that fitness of significancy, in
which ye know that the first man, when he sinned, covered
himself with fig leaves. For with these leaves they covered Gen 3,
their nakedness when they blushed for their sin ; and what '"
God had made them for members, they made for themselves
occasions of shame. For they had no need to blush for the
work of God ; but the cause of sin preceded shame. If
iniquity had not gone before, nakedness would never have
been put to the blush. For l/iey were naked, and were not Gen. 2,
ashamed. For they had committed nothing to be ashamed
for. But why have I said all this ? That we may understand
that by the fig-tree sin is signified. What then is, when John i,
thou wast under the fig-tree^ I saw thee? When thou wast^^"
under sin, I saw thee. And Nathanael looking back upon
what had occurred, remembered that he had been under a
fig-tree, where Christ was not. He was not there, that is, by
His Bodily Presence ; but by His knowledge in the Spirit
where is He not.'' And because he knew that be was under
the fig-tree alone, where the Lord Christ was not ; when He
said to him, When thou wast under the Jig-tree, I saw thee ;
he both acknowledged the Divinity in Him, and cried out,
27iou art the King of Israel. ver. 49.
2. The Lord ?,diidi, Because I said tttilo thee, I saw thee y^T. 50.
when thou wast tinder the Jig-tree, rnarvellest thou ? thou
shalt sec greater tilings than these. What are these greater ii.
things? And he said, Ye shall see heaven open, and theyex.bi.
Angels of God ascending and descending upon the Son of
Man. liCt ns call to mind the old story written in the
sacred Book. I mean in Genesis. When Jacob slept at a Gen.28,
516 The Stone to which, in Jacob's vision, Angels descended, Christ.
Serm. certain place, he put a stone at his head ; and in his sleep
TXVFT L ' I
r|22.B.ihe saw a ladder reaching from earth even unto heaven; and
the Lord was resting upon it ; and Angels were ascending
and descending by it. This did Jacob see. A man's dream
would not have been recorded, had not some great mystery
been figured in it, had not some great prophecy been to be
understood in that vision. Accordingly, Jacob himself, be-
cause he imderstood what he had seen, placed a stone there,
and anointed it with oil. Now ye recognise the anointing ;
Ps. 118, recognise The Anointed also. For He is the Stone IVhich the
builders rejected ; He was made the Head of the corner.
Matt. He is the Stone of Which Himself said. Whosoever shall
' ' stumble against This Stone shall be shaken; but on whomso-
ever That Stone shall fall. It will crush him. It is stumbled
against as It lies on the earth ; but It will fall on him,
when He shall come from on high to judge the quick and
dead. Woe to the Jews, for that when Christ lay low in
John 9, His humility, they stumbled against Him. This Man, say
they, is not of God, because He breaketh the sabbath dag.
Matt. If He be the Son of God, let Him com,e down from the
' ■ cross. Madman, the stone lies on the ground, and so thou
deridest It. But since thou dost deride It, thou art blind ;
since thou art blind, thou stumblest ; since thou stumblest,
thou art shaken ; since thou hast been shaken by It as It now
lies on the ground, hereafter shalt thou be crushed by It as
It falls from above. Therefore Jacob anointed the stone.
» signifi- Did he make an idol of it ? He shewed ' a meaning in it, but
did not adore it. Now then give ear, attend to this Natha-
nael, by the occasion of whom the Lord Jesus hath been
pleased to explain to us Jacob's vision,
iii. .3. Ye that are well instructed in the school of Christ,
know that this Jacob is Israel too. They are two names; for
they are one man. His first name .Jacob, which is by
inteqDretation supplanter, he received when he was bom.
For when those twins were born, his brother Esau was bom
Gen.25, first; and the hand of the younger was found on the elder's
foot. He held his brother's foot who preceded him in his
birth, and himself came after. And because of this occur-
2 plan- rencc, because he held his brother's heel ^, he was called
^^^ Jacob, that is, Supplanter. And afterwards, when he was
Jacob conquerinc/, hut lamed, the Jev)s believing and unbelieving. 517
returning from Mesopotamia, the Angel wrestled with him in Seuw,
the way. What comparison can there be between an Angel's i^^^\
and a man's strength? Therefore it is a mystery, a sacra- Gen. 32"
ment, a prophecy, a figure ; let us therefore understand it. ^4.
For consider the manner of the struggle too. While he
wrestleth, Jacob prevailed against the Angel. Some high
meaning is here. And when the man had prevailed against
the Angel, he kept hold of Him ; yes, the man kept hold of
Him Whom he had conquered. And said to Him, I tv ill not Gen. 32,
let Thee go, except Thon bless me. When the conqueror was '
blessed by the Conquered, Christ was figured. So then that
Angel, Who is understood to be the Lord Jesus, saith to
Jacob, Thou shall not be any more called Jacob, but Israel Gen.35,
shall thy name be, which is by interpretation, " Seeing God." ^^'
After this he touched the sinew of his thigh, the broad part,
that is, of the thigh, and it dried up ; and Jacob became
lame. Such was He Who was conquered. So great power
had this Conquered One, as to touch the thigh, and make
lame. It was then with His Own will that He was conquered.
For He had power to lay down His strength, and He had john
power to take ft up. He is not angry at being conquered, ^^' ^^"
for He is not angry at being crucified. For He even blessed
him, saying. Thou shall not be called Jacob, but Israel.
Then the " supplanter" was made " the seer of God." And
He touched, as I have said, his thigh, and made him lame.
Observe in Jacob the people of the Jews, those thousands
who followed and went before the Lord's beast, who in
concert with the Apostles worshipped the Lord, and cried
out, Hosanna to the Son of David, Blessed is He that Mru.
cometh in the Name of the Lord. Behold Jacob blessed. ^^' ^"
He has continued lame until now in them who are at this
day Jews. For the broad part of the thigh signifies the
multitude of increase. Of whom the Psalm, when it pro-
phesied that the Nations should believe, speaketh, saying, ^ pg. 17
people whom I have not knoivn, hath served 3Ie; by ihe'^^-^^'
hearing of the ear it hath obeyed Me. I was not there, and I8; 44,
I was heard; here I was, and I was killed. A people ^^'^'^ '
tvhom I have not knoivn, hath served Me; by the hearing of '
the ear it hath obeyed Me. Therefore, faith cometh by Rom.
hearing, and hearing by the word of Christ. And it goes ^*'' ^'^'
518 The Cliiirc/i is J<uoh here, Israel, irhen if shall see God.
Sekm. on, The slranqe children have lied unto Me; concorninsr the
LXXII. ' ./ ' D
fi22 P..1 Je^s. The strange children have lied unto Me, the strange
children hare faded away and have halted from their paths.
\ have pointed out Jacob to you, Jacob blessed and Jacob
lame.
iv. 4. But as arising out of this occasion, this must not be
passed over, u liicli may ha])ly of itself perplex some of you ;
with what design is it, that when tliis Jacob's grandfather
Abraham's name was changed, (for he too was first called
Gen.l7, y^lji-axn, and God changed his name, and said. Thou shall
not be called Abram, but Abraham;) from that time he
was not called Abram. Search in the Scriptures, and you
will see that before he received another name, he was called
only Abram ; after he received it, he was called only Abraham.
But this Jacob, when he received another name, heard the
Gen. 32, same words, Thou shall not be called Jacob, but Israel shall
10.' ' thou be called. Search the Scriptures, and see how that he was
always called both, both Jacob and Israel. Abram after
he had received another name, was called only Abraham.
Jacob after he had received another name, was called
both Jacob and Israel. The name of Abraham was to be
developed in this world; for here he was made the father of
many nations, whence lie received his name. But the name
of Israel relates to another world, where we shall see God.
Therefore the people of God, the Christian people in this
present time, is both Jacob and Israel, Jacob in fact, Israel in
hope. For the younger people is called the Supplanter of
its brother the elder people. What! have we supplanted
the Jews.'' No, but we are said to be their supplanters, for
that for our sakes they were supplanted. If they had not
been blinded, Christ would not have been crucified; His
precious Blood would not have been shed ; if that Blood had
not been slied, the world would not have been redeemed.
Because then their blindness hath profited us, therefore hath
the elder brother been supplanted by the younger, and the
younger is called the Supplanter. But how long shall
this be }
V. 5. The time will come, the end of the world will come, and
all Israel shall believe ; not they who now are, but their children
who shall then be. For these present walking in their own
Tlic ^^ greater ihbigs''' pramised.^ to see God face io face. 519
ways, will go to their own place, will pass on to everlasting Seum.
damnation. But when they shall have been made all one[]22.B.i
people, that shall come to pass which we sing, / shall iePs. 16,
satisfied when Thy glory shall he manifest ed. When the 2y"£Y*
promise which is made to ns, that we see face to face, shall
come. Now tee see through a gla><s darkly, and /// part ; i Cor.
but when both people, now purified, now raised again, now '^'
crowned, now changed into an immortal form, and into
everlasting incorruption, shall see God face to face, and
Jacob shall be no more, but there shall be Israel only; then
shall the Lord see him in the person of this holy Nathanael,
and shall sav, Behold an Israelite indeed, in whom z^JolmJ)
. . 47.
?io guile. When thou dost hear. Behold an Israelite indeed;
let Israel come into thy mind; when Israel shall come into
thy mind, let his dream come into thy mind, in which he
saw a ladder from earth even to heaven, the Lord standing
upon it, the Angels of God ascending and descending. This
dream did Jacob see. But after this he was called Israel;
that is, some little time after as he came from Mesopotamia,
and on his journey. If then Jacob saw the ladder, and he
is also called Israel; and this Nathanael is an Israelite indeed,
in whom is no guile: therefore when he wondered because
the Lord said to him, I saw thee under the fig-tree ; did He say v- 4^.
to him, Tliou shall see greater things that/ these. And so v. 50.
He announced to him Jacob's dream. To whom did He
announce it? To him whom He called an Israelite, in wJioni
was no guile. As if He had said, " His dream, by whose name
I have called thee, shall be manifested in thee; make no haste
to wonder, thou shall see greater tilings than these. l^Cv. 51.
sJiall see heaven open, and the Angels of God ascending and
descending unto the Son of Man.'''' See what Jacob saw ;
see why Jacob anointed the stone with oil ; see why Jacob
prophetically signified and prefigured the Anointed One.
For that action was a prophecy.
6. Now I know what you are waiting for; I understand vi.
what you would hear from me. This too will I briefly
declare, as the Lord enableth me ; ascending and descending
unto the Son of Man. How — if they descend to Him, He is
here; if they ascend to Him, He is above. But if they
ascend to Him, and descend to Him, He is at once above
M m
520 Christy above in His Person, below in His Members.
Skrm. and here. It cannot any way possibly be, that they should
[i22.B.i ascend to Him, and descend to Him, unless He be both
there whither they ascend, and here whither they descend —
How do we prove that He is both there, and that He is
here ? Let Paul, who was first Saul, answer us. He found
it by experience, when he was first a persecutor, and after-
wards became a preacher; first Jacob, afterwards Israel;
Phil. 3, who was himself too of the stock of Israel, of the tribe of
Benjamin. In him let us see Christ above, Christ below.
First, the very Voice of the Lord from heaven shews this ;
Acts 9, Satil, Saul, ivhy persecutest thou Me? What! had Paul
ascended into heaven } Had Paul so much as cast a stone
into heaven } He was persecuting the Christians, binding
them, haling them to be put to death, searching them out in
every place where they lay hid, when they were found on no
consideration sparing them. To whom the liord Christ
saith, Saul, Saul. Whence crieth He ? From heaven.
Therefore He is above. Why persecutest thou Me? There-
fore He is below. Thus have I explained all, though briefly,
yet as well as I could to you. Beloved, I have ministered
to you according to my duty, and now for your duty, do ye
think upon the poor. Let us turn to the Lord, &c.
SERMON LXXIII. [Ben. CXXIIL]
On the words of tlie Gospel, John ii. " And both Jesus was called and
His disciples to the marriage."
i, L Ye know, brethi'en, for ye have learnt it as believing in
Christ, and continually too do we by our ministry impress it
upon you, that the humility of Christ is the medicine of man's
swollen pride. For man would not have perished, had he
Ecclus, "ot been swollen up through pride. For pride, as saith the
10, 13. Scripture, ^s- the beginning of all sin. Against the beginning
of sin, the beginning of righteousness was necessary. If
then pride be the beginning of all sin, whereby should the
swelling of pride be cured, had not God vouchsafed to
humble Himself? Let man blush to be proud, seeing that
Humility of our Lord. 521
God hath humbled Himself. For when man is told to Serm^
humble himself, he disdains it; and when men are injured, [i23.B.i
it is pride that makes them wish to be avenged. Forasmuch
as they disdain to humble themselves, they wish to be
avenged; as if another's punishment could be any profit to
any man. One who has been hurt and suffered wrong
wishes to be avenged ; he seeks his own remedy from
another's punishment, and gains a great torment. The
Lord Christ therefore vouchsafed to humble Himself in all
things, shewing us the way; if we but think meet to walk
thereby.
2. Among His other acts, lo, the Virgin's Son comes to the ii-
marriage; Who being with the Father instituted marriage.
As the first woman, by whom came sin, was made of a man
without a woman ; so the Man by Whom sin was done away,
was made of a woman without a man. By the first we fell,
by the other we rise. And what did He at this marriage?
Of water He made wine. What greater sign of power.? He
Who had power to do such things, vouchsafed to be in need.
He who made of water wine, could also have of stones made
bread. The power was the same; but then the devil tempted
Him, therefore Christ did it not. For ye know that when
the Lord Christ was tempted, the devil suggested this to
Him. For He was an hungred, since this too He vouchsafed
to be, since this too made part of His Humiliation. The
Bread was hungry, as the Way fainted, as saving Health was
wounded, as the Life died. When then He was an hungred as
ye know, the tempter said to Him, //' Tliou he the Son o/mhU. 4,
God, command that these stones he made hread. And He"^'
made answer to the tempter, teaching thee to answer the
tempter. For to this end does the general fight, that the
soldiers may learn. What answer did He make.? Man dolh\.A.
not live by hread alone, hut hy every uord of God. And
He did not make bread of the stones, Who of course could
as easily have done it, as He made of water wine. For it is
an exercise of the same power to make bread of stone ; but
He did it not, that He might despise the tempter's will.
For no otherwise is the tempter overcome, but by being
despised. And when He had overcome the devil's tempta-
tion, Angels came and ministered to Him. He then Who v. ii.
M m 2
522 Ourf.ord toolcFlesh uhich Hehadiiot^nol lost trJiat He liad.
Serm. had so {^rcat power, why did He not do the one, and do the
[123.B.] other? Read, yea, recollect what thou hast just heard, when
Tie did this, whi-n, that is. He made of the water wine; what
John 2, (]j(j ^\^Q Evangelist add? And His disciples believed on Him.
Would the devil on the other occasion have believed on
Him ?
jjj_ 3. He then Who could do so great things, was hungry,
and atl)irst, was wearied, slept, was apprehended, beaten,
crucified, slain. This is the way; walk by humility,
that thou mayest come to eternity. Christ-God is the
Country whither we go; Christ-Man is the Way whereby we
go. To Him we go, by Him we go ; why fear we lest we go
astray? He departed not from the Father; and came to us.
He sucked the breasts, and He contained the world. He
lay in the manger, and He fed the Angels. God and Man,
the same God Who is Man, the same Man Who is God.
But not God in that wherein He is Man. God, in that He is
the Word ; Man, in that the Word was made Flesh ; by at
once continuing to be God, and by assuming man's Flesh ;
by adding what He was not, not losing what He was. Thei'e-
fore henceforward, having now suffered in this His humilia-
tion, dead, and buried. He has now risen again, and ascended
into heaven, there He is, and sitteth at the right Hand of the
Father: and here He is needy in His poor. Yesterday too
I set this forth to your Affection by occasion of what He said
John 1, to Nathanael, Thou shall see a greater thing than this. For
■ ^'" / say unto you, Ye shall see Heaven open, and the Angels of
God ascending and descending unto the Son of Man. We
searched out what this meant, and spake at some length ;
nuist we recapitulate the same to-day ? Let those who were
present remember; yet I will briefly run over it,
iv. 4. He would not say, ascending unto the Son of 3Ian,
unless He were above ; He would not say, descending unto
the Son of Man, unless He were also below. He is at once
above, and below; above in Himself, below in His; above
with the Father, below in us. Whence also was that Voice
Acts 9, to Saul, Said, Saul, uhy persecutest thou Me ? He would
not say, Satil, Said, unless that He w^as above. But Saul
was not persecuting Him above. He then Who was above
w(nild not have said, Why ^Jcrsecufest thou Me ? unless He
Xt,inifpooi\receivesHisownofus,toglveiisthingseternal.b^^
were below also. Fear Christ above ; recognise Him below. Serm.
Have Christ above bestowing His bounty, recognise Him [i'23.B.']
here in need. Here He is poor, there He is rich. That
Christ is poor here, He tells us Himself for me, / was an ^^\^^^
^ ' 35. 6ie.
hunyred, I was thirsty, I was naked, I was a stranger, I was
in prison. And to some He said, Ye have ministered unto Me,
and to some He said, Ye have not ministered unto 3Ie. Lo,
we have proved Christ poor; that Christ is Rich, who knows
not.? And even here it was a property oflhese riches to turn
the water into wine. If he who has wine is rich, how rich is
He Who maketh wine ? So then Christ is rich and poor ;
as God, rich ; as Man, poor. Yea rich too now as Very Man
He hath ascended into heaven, sitteth at the right Hand of
the Father ; yet still He is poor and hungry here, thirsty, and
naked.
5. What art thou .? Rich, or poor .? Many tell me, I am v.
poor; and they tell the truth. I recognise some poor having
something, and some having want. But some have much
gold and silver. O that they would acknowledge themselves
poor ! Poor they will acknowledge themselves, if they ac-
knowledge the poor about them. For how is it ? How
much soever thou hast, thou rich man whosoever thou art,
thou art God's beggar. The hour of prayer comes, and there
I prove thee. Thou makest thy petition. How art thou not
poor, who makest thy petition? I say more. Thou makest
petition for bread. Wilt thou not have to say, Give us ourM.3itt.Q,
daily bread? Thou, who askest for daily bread, art thou^^'
poor, or rich ? And yet Christ saith to thee, " Give Me of
that which I have given thee ? For what didst thou bring
here, when thou camest hither ? All things that I created,
thyself created hast found here; nothing didst thou bring,
nothing shalt thou take away. Why wilt thou not give Me
of Mine Own .? For thou art full, and the poor man is empty.
Look at your first origin ; naked were ye both born. Thou
loo then wast born naked. Great store hast thou found here;
didst thou bring.onght with thee? I ask for Mine Own; give,
and I will repay. Thou hast found Me a bountiful giver,
make Me at once thy debtor. It is not enough to say, 'Thou
hast found Me a bountiful giver, make Me at once thy debtor;'
let Me regard thee as lending upon interest. Thou givest
524 Bodily cures Utile as not lasting ; typesof cures of the soul.
Serm. me but little, I will repay more. Thou givcst me earthly
[I23.r5.] tilings, 1 will repay heavenly. Thou givest me temporal
things, I will restore eternal. I will restore thee to thyself,
when I shall have restored thee unto Me."
SERMON LXXIV. [Ben. CXXTV.]
On the words of the Gospel, John v. " Now there is at Jerusalem by
the sheep gate a pool," &c.
i. 1. The lesson of the Gospel has just sounded in our ears,
and made us intent to know what is the meaning of what has
been read. This, I suppose, is looked for from me, this I
promise, by the Lord's assistance, to explain as well as I
can. For without doubt it is not without a meaning, that
those miracles were done, and something they figured out to
us bearing on eternal saving* health. For the health of the
body which was restored to this man, of how long duration
James was it ? FoT what is your life? saith Holy Scripture; it is a
^' ^^' vapour that appear eth for a little time, and then vanisheth
away. Therefore in that health was restored to this man's
body for a time, some enduringness was restored to a vapour.
Ps. 60, So then this is not to be valued much ; Vain is the
health of man. And, brethren, recollect that Prophetical
Is. 40,6. and Evangelical testimony, for it is read in the Gospel; All
James flesh is grass, and all the glory of flesh as the flower of grass;
1' ^^- the grass withereth, the flower fal let h away, the Word of the
24. 25. ' Lord endurethfor ever. The Word of the Lord communi-
cateth glory even to the grass, and no transitory glory;
for even to flesh He giveth immortality.
ii. 2. But first passeth away the tribulation of this life, out
Ps. 60, of which He giveth us help, to Whom we have said. Give
us helpjfrom tribulation. And all this life is indeed a tribu-
lation to the understanding. For there are two tormentors
* Throughout this chapter there is the double meaning in the original of sal us
for health and salvation.
Thepool,y^Jews;bporches,thelaw:th(droubling,Xt''sPassionb^b
of the soul, torturing it not at once, but alternating their Serm.
tortures. These two tormentors' names are, Fear and Sorrow. [124.6.]
When it is well with thee, thou art in fear; when it is
ill, thou art in sorrow. This world's prosperity, whom doth
it not deceive, its adversity not break ? In this grass, and in
the days of grass, the surer way must be kept to, the Word
of God. For when it had been said, All flesh is grass, and
all the glory of flesh as the flower of grass, the grass wither -
eth, the flower falleth away ; as though we should ask,
*' What hope has grass ? what stability the flower of grass ?"
it is said, but the Word of the Lord endurethfor ever. And
whence, you will say, is that Word to me? The Word loas ^^^^^ l
made Flesh, and dwelt among us. For the Word of the Lord 14.
saith to thee, " Do not reject My promise, for I have not
rejected thy grass." This then that the Word of the Lord
hath granted to us, that we might hold to Him, that we might
not pass away with the flower of grass ; this, I say, that He
hath granted to us, that the Word should be made Flesh,
taking Flesh, not changed into flesh, abiding, and assuming,
abiding What He was, assuming what He was not ; this, 1 say,
that He hath gi-anted to us, that pool also signifies. j h 5
3. I am speaking briefly. That water was the Jewish iU.
people; the five porches, were the Law. For Moses wrote
five books. Therefore was the water enclosed by five
porches, as that people was held in by the Law. The trou-
bling of the water, is the Lord's Passion among that people.
He who descended was healed, and only one; for this is
unity. Whosoever are offended at the Passion of Christ are
proud ; they will not descend, they are not healed. And,
say they, " Am I to believe that God was Incarnate, that
God was bom of a woman, that God was crucified, scourged,
dead, wounded, buried ? " Be it far from me to believe this
of God, it is unworthy of Him." Let the heart speak, not the
neck. To the proud the humiliation of the Lord seems
unworthy of Him, therefore is saving health from such far
off". Lift not thyself up ; if thou wouldest be made whole,
descend. Well might piety be alarmed, if Christ in the flesh
subject to change were only spoken of. But now the truth
sets forth to thee, Christ Unchangeable in His Nature as the
Word. For, hi the beginning was the Word, and the Word-^^^"^ ^»
526 Our Lord's JiumUkiliona louer not Him, raise vs.
Serm. was with God; not a word to sound, and so pass away ; for
[n^^.] ^^^ Word was God. So then thy God endureth unchange-
able. O true piety; thy God endureth, fear not; He doth
not perish, and through Him, thou too dost not perish. He
endureth, He is born of a woman, but in the Flesh. The
Word made even His Mother. He Who was before He was
made, made her in whom He was to be made Himself. He
was an infant, but in the Flesh. He sucked. He grew. He
took nourishment, He ran through the several stages of life.
He came to man's estate, but in the Flesh. He was wearied,
and He slept, but in the Flesh. He suffered hunger and
thirst, but in the Flesh, He was apprehended, bound,
scourged, assailed with railings, crucified finally, and killed,
but in the Flesh. Why art thou alarmed ? The Word of the
Lord endureth /or ever. Whoso rejecteth this humiliation
of God, doth not wish for healing from the deadly swelling
of pride,
iv. 4. So then by His Flesh did the Lord Jesus Christ grant
hope to our flesh. For He took on Him what we knew well
in this earth, what aboundeth here, to be born, and to die.
To be born and to die, abounded here; to rise again and to
live for ever, was not here. Poor earthly merchandize found
He here. He brought here strange and heavenly. If thou
art alarmed at death, love the resurrection. He hath given
thee help out of tribulation; for vain thy health had ever
been. Let us acknowledge therefore and love the saving
health in this world strange, that is, health everlasting, and
live we in this world as strangers. Let us think that we
are but passing away, so shall we be sinning less. Let us rather
give thanks to our Lord God, that He hath been pleased that
the last day of this life should be both near and uncertain.
From the earliest infancy even to decrepit old age, it is but
a short span. If Adam had died to-day, what woidd it have
profited him, that he had lived so long? What " long time"
is there in that in which there is an end ? No one recalleth
yesterday ; to-day is pressed on by to-morrow, that it may
pass away. In this little span let us live well, that we may
go whence we may not pass away. And now even as we are
talking, we are indeed passing away. Our words run on,
and the hours fly by; so docs our age, so our actions, so our
Renewed reading of Scripture^ though known, renews us. 527
honours, so our misery, so our happiness here below. All Serm.
passeth away, but let us not be alarmed ; The Word of ^odVf^^l^-,
endurethfor ever. Let us turn to the Lord, &c.
SERMON LXXV. [Ben. CXXV.]
Again in John v. On the five porches, where lay a great multitude of
impotent folk, and of the pool of Siloa.
1. Subjects strange neither to your ears nor hearts are
now repeated: yet do they revive the affections of the
hearer, and by repetition in some sort renew us: nor is it
wearisome to hear what is well known already, for the words
of the Lord are always sweet. The exposition of the sacred
Scriptures is as the sacred Scriptures themselves: though
they be well known, yet are they read to impress the remem-
brance of them. And so the exposition of them, though it
be well known, is nevertheless to be repeated, that they who
have forgotten it may be reminded, or they who chanced not
to hear it may hear; and that with those who do retain what
they are used to hear, it may by the repetition be brought to
pass that they shall not be able to forget it. For I remember
that I have already spoken to you, Beloved, on this lesson
of the Gospel. Yet to repeat the same explanation to you
is not wearisome, even as it was not wearisome to repeat the
same Lesson to you. The Apostle Paul saith in a certain
Epistle, To lorile the same things to you, to me indeed is Phil. 3,
not wearisome, hut fur you it is necessary. So too with ' °'
myself to say the same things to you, to me is not weari-
some, but for you it is safe.
2. The five porches ill which the infirm folk lay signify
the liaw, which was first given to the Jews and to the people
of Israel by Moses the servant of God. For this Moses the
minister of the Law wrote five books. In relation there-
fore to the number of the books which he wrote, the five
porches figured the Law. But because the Law was not
given to heal the infirm, but to discover and to manifest them ;
for so saith the Apostle, For if there had been a law given Gal. 3,
which could have (jiven life, verily righteousness should have
528 Law given, to discover, not to cure, sin.
Serm. been by the Law ; But the Scripture hath concluded all under
fi25.B.V^'w, that the promise by faith of Jesus Christ might be given
to them that believe; therefore in those porclies the sick
folk lay, but were not cured. For what saith he ? If there had
been a law given which could have given life. Therefore
those porches which figured the Law could not cure the sick.
Some one will say to me, " Why then was it given ?" The
Apostle Paul hath himself explained: Scrij)ttire, saith he,
hath concluded all under sin, that the irromise by faith of
Jesus Christ might be given to them that believe. For these
folk who were sick, thought themselves to be whole. They
received the Law, which they were not able to fulfil; they
learnt in what disease they were, and they implored the
Physician's aid ; they wished to be cured because they came to
know they were in distress, which they would not have known
if they had not been unable to fulfil the Law which had been
given. For man thought himself innocent, and from (his
very pride of false innocence became more mad. To tame
this pride then and to lay it bare, the Law was given ; not
to deliver the sick, but to convince the proud. Attend then,
Beloved; to this end was the Law given, to discover diseases,
not to take them away. And so then those sick folk who
might have been sick in their own houses with greater
privacy, if those five porches had not existed, were in those
porches set forth to the eyes of all men, but were not by the
porches cured. The Law therefore was useful to discover
sins, because that man being made more abundantly guilty
by the transgression of the Law, might, having tamed his
pride, implore the help of Him That pitieth. Attend to the
Rom. . 5, Apostle; The Law entered that sin might abound; but where
^^' sin abounded, grace hath much more abounded. What is,
The Latv entered that sin might abound? As in another
Rom. 4 place he saith, For where there is no law, there is no trans-
^^' gression. Man may be called a sinner before the Law, a
transgressor he cannot. But when he hath sinned, after
that he hath received the Law, he is found not only a sinner,
but a transgressor. Forasmuch then as to sin is added
transgression, therefore hath sin abounded. And when sin
abounds, human pride learns at length to submit itself, and
to confess to God, and to say, " I am weak.'' To say too
Grace only enables to ful/il the Law. 529
those words of the Psalm which none but the humbled soul Serm,
LXXV.
saith, / said, Lord, be merciful unto me; heal my soul, for /[125.B.1
have sinned against Thee. Let the weak soul then say this Ps.4i,4.
that is at least convinced by transgression, and not cured,
but manifested by the Law. Hear too Paul himself shewing
thee, both that the Law is good, and yet that nothing
but the grace of Christ delivereth from sin. For the Law
can prohibit and command; apply the medicine, that that
which doth not allow a man to fulfil the Law, may be cured,
it cannot, but grace only doeth that. For the Apostle saith.
For L delight in the Law of God after the inner man. Rom. 7,
That is, I see now that what the Law blames is evil, and
what the Law commands is good. For L delight in the Law
of God after the inner man. I see another law in my
metnbers resisting the law of my mind, and bringing me into
captivity in the law of sin. This derived from the punish-
ment of sin, from the propagation of death, from the con-
demnation of Adam, resists the law of the mind, a?td brings
it into captivity in the law of sin ivhich is in the members.
He was convinced; he received the Law, that he might be
convinced : see now what profit it was to him that he was
convinced. Hear the following words, Wretched man that^^^'^-lj
24. 25.
/ amy who shall deliver me from the body of this death? yal'^,'
Tlie grace of God through Jesus Christ our Lord.
3. Give heed then. Those five porches were significative
of the Law, bearing the sick, not healing them; discovering,
not curing them. But who did cure the sick? He that de-
scended into the pool. And when did the sick man descend
into the pool? When the Angel gave the sign by the moving
of the water. For thus was that pool sanctified, for that the
Angel came down and moved the water. Men saw the water;
and from the motion of the troubled water they understood
the presence of the Angel. If any one then went down, he
was cured. Why then was not that sick man cured ? Let us con-
sider his own words; 1 have no man, he says, when the water ^^^^"^ 5,
is moved, to put me into the pool, but while I am coming,
another steppeth down. Couldest not thou then step down
afterwards, if another step down before thee ? Here it is shewn
us, that only one was cured at the moving of the water.
Whosoever stepped down first, he alone was cured: but who-
5^0 Jens troubl€d,believingnot,as.<teeingnot, iheLcrdto beGod.
Serm. ever stepped down afterwards, at that moving of the water
[S.Z] ^^^s "o^ cared, but waited till it was moved again. What
1 sacra- then docs this mystery^ mean? For it is not without a
mentura nieaniug. Attend, Beloved. Waters are put in the Apoca-
lypse for a figure of peoples. For when in the Apocalypse
Rev. 17, John saw many waters, he asked what it meant, and it was
^^- told hiin that they were peoples. The water then of the
pool signified the people of the Jews. For as that people was
held in by the five books of Moses in the Law, so that water
too was enclosed by five porches. When was the water
troubled? When the people of the Jews was troubled.
And when was the people of the Jews troubled, but when the
Lord Jesus Christ came? The Lord's Passion, was the
troubling of the water. For the Jews vvere tronbled when
the Lord suffered. See, what was just now read had relation
to this troubling. The Jeivs urished to kill Him, not only
18. ' because He did these things on the sabbaths, but because
He called Himself the Son of God, making Himself equal
with God. For Christ called Himself the Son after one
manner, in another was it said to men, / said, Ye are
' Gods, and ge are all children of the Most High. For if He
had made Himself the Son of God in such sort as any man
whatever may be called the son of God; (for by the grace of
God men are called sons of God;) the Jews would not have
been enraged. But because they understand Him to call
Himself the Son of God in another way, accordmg to that,
In the beginning ivas the Word, and the Word was tvith
1. ' God, and the Word was God; and according to what the
Apostle saith, Who being in the form of God, thought it not
G. ' robber g to be equal with God; they saw a man, and they
were enraged, because He made Himself equal with God.
But He well knew that He was equal, but Wherein they saw
not. For that which they saw they wished to crucify ; by
That Which tliey saw not, they were judged. Wliat did the
Jews see ? What the Apostles also saw, when Philip said,
Shew us the Father, and it suj/icefh us. But what did the
8. 'Jews not see? Whatnot even the A|)ostles saw, wlicn the
Lord answered, Have I been so long time ici/h gou, and
get hare ye not known Me? He that zeeth Me, seeth the
Father also. Because then the Jews were not able to
God rested not, as wearied, hut foreskewing our rest. 531
see This in Him, they held Him for a proud and ungodly Serm.
man, making Himself equal with God. Here was a troubling, Mgs.e i
the water was troubled, the Angel had come. For the Lord
is called also the Angel of the Great Counsel, in that He is is. 9, 6.
the messenger of the Father's will. For Angel in Greek is ^^P**
in Latin " messenger." So you have the Lord saying that
He announces to us the kingdom of Heaven. He then had
come, the Angel of the Great Counsel, but the Lord of all the
Angels, " Angel" on this account, because He took Flesh;
the " Lord of Angels," in that by Hhn all things if6>r6' •^ohn ] ,
made, and loithout Him was nothing made. For if all
things, Angels too. And therefore Himself was not made,
because by Him all things were made. Now what was made,
was not made without the operation of the Word. But the
flesh which became the mother of Christ, could not have
been born, if it had not been created by the AVord, Which
was afterwards born of it.
4. The Jews then were troubled. What is this } Why
doeth He these things on the sabbath days? And especially
at those words of the Lord, 3Iy Father worketh hitherto, Johns,
and I nor k. Their carnal understanding of this, that God ^'^^
rested on the seventh day from all His works, " troubled Cren. 2,
them." For this is written in Genesis, and most excellently
written it is, and on the best reasons. But they thinking
that God as it were rested from fatigue on the seventh day
after all, and that He therefore blessed it, because on it He
was refreshed from His weariness, did not in their foolish-
ness understand, that He Who made all things by the Word,
could not be wearied. Let them read, and tell me how
could God be wearied. Who said. Let it he made, and it
was made. To-day if a man could so do, as God did, how
would he be wearied.'' He said, Let there he liqht, and the Gen. l,
3 6 7
light was made. A gam. Let there he a firmament, and it
was made: if indeed He said, and it was not done, He
was wearied. In another place briefly, He spake, and they ^^-32,9.
were made; He commanded, and they were created. HeSS.E.V.
then who worketh thus, how doth He labour.? But if He
labour not, how doth He rest? But in that sabbath, in
wdiich it is said that God rested from all His works, in the
Rest of God our rest was signified; because the sabbath of
532 God resleth as not creating anew ; uorketh as up/wldin<j.
Serm. this world shall be, when the six ages shall have passed away.
1 125 r. i '^^^ ^^^ days as it were of the world are passing away. One
day hath passed away, from Adam unto Noe; another from
the deluge unto Abraham ; the third from Abraham unto
David; the fourth from David unto the carrying away into
Babylon; the fifth fi'om the carrying away into Babylon unto
the advent of our Lord Jesus Christ. Now the sixth day is
in passing. We are in the sixth age, in the sixth day. Let
us then be reformed after the image of God, because that on
Gen. 1, the sixth day man was made after the image of God. What
'' formation did then, let reformation do in us, and what
creation did there, let creating-anew do in us. After this
day in which we now are, after this age, the rest which is
promised to the saints and prefigured in those days, shall
come. Because in very truth too, after all things which He
made in the world. He hath made nothing new in creation
afterwards. The creatures themselves shall be transformed
and changed. For since the creatures were fashioned,
nothing more has been added. But nevertheless, if He
Who made did not rule the world, what is made would fall
to ruin: He cannot but administer that which He hath
made. Because then nothing hath been added to the
creation, He is said to have rested from all His works ; but
because He doth not cease to govern what He made, rightly
did the Lord say, Mi/ Father tcorkelh even hit/terta. At-
tend, Beloved. He finished. He is said to have rested ; for
He finished His works, and hath added no more. He
governeth what He hath made ; therefore He doth not cease
to work. But with the same facility that He made, with the
same doth He govern. For do not suppose, brethren, that
when He created He did not labour, and that He laboureth
in that He governeth : as in a ship, they labour who build
the ship, and they who manage it labour too; for they are
men. For with the same facility wherewith lie spaJxc and
they irere made, with the same facility and judgment doth
He govern all things by the Word.
5. Let us not, because human affairs seem to be in disorder,
fancy that there is no governance of human affairs. For all
men are ordered in their ])roper places; but to every man it
seems as though they have no order. Do thou only look to
God maketh good^ ordereth the evil. 533
what thou vvouldest wish to be ; for as thou shalt wish to be, Seum.
the Master' knoweth where to place thee. Look at a painter. ^['^^ ^ \
Before hira are placed various colours, and he knows where i artifex
to set each colour on. Questionless the sinner hath chosen
to be the black colour; does not then the Artist^ know where 2 artifex
to place him ? How many parts does the painter finish ofFwith
the colour of black? how many ornaments does he make of
it ? With it he makes the hair, the beard, the eye-brows ; he
makes the face of white only. Look then to that which thou
wouldest wish to be ; take no care where He may order
thee Who cannot err, He knoweth where to place thee.
For so we see it happen by the common laws of the world.
Some man, for instance, has chosen to be a house-breaker :
the law of the judge knows that he has acted contraiy to the
law: the law of the judge knows where to place him; and
orders him most properly. He indeed has lived evilly ; but
not evilly has the law ordered him. From a house-breaker
he will be sentenced to the mines ; from the labour of such
how great works are constructed ? That condemned man's
punishment is the city's ornament. So then God knoweth
where to place thee. Do not think that thou art disturbing
the counsel of God, if thou art minded to be disorderly.
Doth not He Who knew how to create, know how to order
thee ? Good were it for thee to strive for this, to be set in a
good place. What was said of Judas by the Apostle ? He ^^ts 1
went unto his own place. By the operation of course of^^-
Divine Providence, because by an evil will he chose to be
evil, but God did not by ordering evil make it. But because
that evil man himself chose to be a sinner, he did what he
would, and suffered what he would not. In that he did what
he would, his sin is discovered ; in that he suffered what he
would not, the order of God is praised.
6. Wherefore have I said all this ? That ye, brethren,
may understand what was most excellently said by the Lord
Jesus Christ, My Father worketh even hitherto. In that
He doth not abandon the creature which He made. And
He said. As He icorketh, so do I also work. In this He at
once signified that He was equal with God. My Father,
saith He, worketh hitherto, and I work. Their camal sense
touching the rest^ was troubled. For they thought that thcs^.^bbato
534 Healiiuf of one nick type of unity of the Church.
Serm. Jjovd beinu; wearied rested, that lie should work no more.
I X \ V ^
/j 25. R] They hear, Mij Father icorketh eren hitherto: they are
John 5, troubled. And I nork: He hath made Himself equal with
^^' God: they are troubled. But be not alarmed. The water
is troubled, now the sick man is to be cured. What mcaneth
this ? Therefore are they troubled, that the Lord may suffer.
The Lord doth suffer, the precious Blood is shed, the sinner
is redeemed, grace is given to the sinner, to him that saith,
Rom. 7, Wretched man that I am, ivho shall deliver me Jrom the
Vulg!' ^^'^I/ of this death? The grace of God, through Jesus Christ
our Lord. But how is he cured? If he step down. For
that pool was so made, that men should go down, and not
come up to it. For there might be pools of such a kind, so
constructed, that men must go up to them. But why was
this made in such a way that men must go down to it ? Be-
cause the Lord's Passion searches for the humble. Let the
humble go down, let him not be proud, if he wishes to be
cured. But why was it but one ? Because the Church is
only One throughout the world, unity is saved. When then
one is made whole, unity is signified. By one understand
unity. Depart not then from unity, if thou wouldest not be
• salute without a part in this saving ' cure.
7. What then does it mean that the man was in infirmity
thirty-eight years ? I know, brethren, that I have spoken of
this already; but even those who read forget, how much more
they who hear but seldom? Attend therefore for a little
!?Serm.i. while, Beloved, In- the number forty, the accomplishment of
(5i.Ben.)j.ig|iteousness is figured. The accomplishment of righteous-
ness, in that we live here in labour, in toil, in self-restraint,
in fastings, in watchings, in tribulations; this is the exercise of
righteousness, to bear this present time, and to fast as it wei'e
from this world ; not from the food of the body, which we do
but seldom; but from the love of the world, which we ought
to do always. He then fulfils the law who abstains from this
w^orld. For he cannot love that which is eternal, unless he
shall cease to love that which is temporal. Consider a man's
love: think of it as, so to say, the hand of the soul. If it is
holding any thing, it cannot hold any thing else. But that
it may be able to hold what is given to it, it must leave go
what it holds already. This I say, sec how expressly I say
Partwit]ty^world,toholdGod;alleast,benotheldhyy^world.b^h
it ; " Whoso loveth the world cannot love God ; he hath his Serm.
LXXV
hand engaged." God saith to him, " Hold what I give." He n25.B.]
will not leave go what ho was holding; he cannot receive ~"
what is offered. Have I said a man should not possess ought ?
If he is able, if perfection require this of him, let him not
possess. If hindered by any necessity he is not able, let
him possess, not be possessed; let him hold, not be held; let
him be the lord of his possessions, not the slave; as saith
the Apostle, Hoivever, brethren, the time is short ; it rcmaineth i Cor. 7,
that both they that have wives, be as though they had not; ^^~'^^-
and they who buy, as though they possessed not; and they who
rejoice, as though they rejoiced not; and they who weep, as
though they wept not; and they ivho use this world, as though
they used'^ it not; for the fashion of this world passeth away, i Vul^,.
/ woidd have you be without carefulness. What is, '• Do not
love what thou dost possess in this world?" Let it not hold
thine hand fast, by which God must be held. Let not thy
love be engaged, whereby thou canst make Ihy way to God,
and cleave to Him Who created thee.
8. Thou wilt say and make answer to me, " Yea, God knows
that I possess innocently what I have." Temptation proves
thee. There is a troubling of thy possessions, and thou dost
blaspheme. It is but lately we were in such a case. There
is a troubling of thy possessions, and thou art not found
what thou wast, and dost shew that there is one thing in
thy mouth to-day, and another in thy mouth yesterday.
And 1 would that thou wouldest only defend thine own
even with vehemence-; and not try to usurp with audacity ^clamore
another's; and what is worse, to escape reprehension,
maintain that what is another's is thine own. But why need
I say more } This I advise, this I say, brethren, and as a
brother advise; God bids, and I admonish because I am
admonished. He alarmeth me, Who doth not allow me
to keep silence. He exacteth of me what He hath given.
For He hath given it to be laid out, not to be kept up. And
if I should keep it and hide it. He saith to me, Thou wicked^^^^^^j
22. 23.
a)id slothful servant, wherefore gavest thou not My money to
the exchangers, that at My coming I might require it with
usury? And what will it profit me that I have lost nothing
of that which I received ? That is not enough for my Lord,
N n
536 Duties, vot readiness to hear, the test of our real selves.
Serm. He is covetous; but God's coveteousness is our salvation.
pgs^pilTe is covetous, Ho looketli for His own money, He ga-
■ thereth in His Own image. Thou shouldest have given, saith
He, the money to the exchangers, that at My coming I might
require it with usury. And if by any chance forgetfulness
should make me fail of admonishing you, the temptations and
tribulations at least which we are suffering, would be an
admonition to you. Ye have heard at least the word of God.
Blessed be the Lord and His glory. For ye are here
gathered together, and are hanging on the word of God's
minister. Turn not your attention to our flesh, by which the
word is given out to you; for hungry men I'egard not the
meanness of the dish, but the preciousness of the food. God
is proving you. Ye are gathered together, ye praise the
word of God ; temptation will prove in what manner ye hear
it: ye will have the active business of life whereby your true
character will be shewn. For so he who to-day is shouting with
railings, was yesterday a ready listener. Therefore I forewarn ;
therefore I tell you, therefore I do not withhold it, my brethren,
that the time of questioning will come. For the Lord maketh
question of the righteous and of the ungodly. This you know
Ps.io,5.ye have sung, this have we sung together; The Lord maketh
ii!e.v. question of the righteous and the ungodly. And what follows ?
But he that loveth iniquity, hateth his own soid. And in
"Wisd.i, another place, Into the thoughts of the ungodly there shallbe
questioning made. God doth not make question of thee
there, where I question thee, 1 question thy tongue, God
questioneth thy thoughts. For He knoweth how thou dost hear,
and He knoweth how to require, Who ordereth me to give.
He hath wished me to be a dispenser, the requiring He
hath reserved to Himself. To admonish, to teach, to rebuke,
is ours ; but to save, and to crown, or to condemn, and to
Matt. 5, cast into hell, is not ours ; But the Judge shall deliver to the
^°' ^^' officer, and the officer to the prison. Verily I say unto
thee, thou shalt not go out thence, till thou payest the last
farthing.
9. Let us then return to our subject. The perfection of
righteousness is shewn by the number forty. What is it to
fulfil the number forty? To restrain one's self from the love
of this world. Restraint from temporal things, that they
Resira bit from the world speeds to God, taught in all Scr. 537
be not loved to our destruction, is, as it were, fasting from Sekm.
this world. Therefore the Lord fasted forty days, and Moses, [i'25.b.]
and Elias. He then Who gave His servants the power to
fast forty days, could He not fast eighty or a hundred ? Why
then did He not will to fast more than He had given His
servants to do, but because in this number forty is the
mystery of fasting, the restraint from this world ? What is
this to say ? What the Apostle says ; T/ie icorld is crucified Gal. 6,
to me, and I to the world. He then fulfils the number '
forty. And what doth the Lord shew ? That because Moses
did this, this Elias, this Christ, that this both the Law, and
the Prophets, and the Gospel, teach ; that thou mayest not
think that there is one thing in the Law, another in the
Prophets, another in the Gospel. All Scripture teacheth
thee nothing else, but restraint from the love of the world,
that thy love may speed on to God. As a figure that the
Law teaches this, Moses fasted forty days. As a figure that
the Prophets teach it, Elias fasted forty days. As a figure
that the Gospel teaches it, the Lord fasted forty days. And
therefore in the mount too these three appeared, the Lord
in the middle, Moses and Elias at the sides. Wherefore ?
Because the Gospel itself receives testimony from the Law Rom. 3
and the Prophets. But why in the number forty is the per-^^-
fection of righteousness ? In the Psalter it is said, O Qod, /ps. 144,
will sing a new song unto Thee, upon a psaltery of ten^'
strings will I sing praises unto Thee. Which signifies the
ten precepts of the Law, which the Lord came not to destroy,
but to fulfil. And the Law itself throughout the whole
world, it is evident, hath four quarters, the East, and West,
South, and North, as the Scripture saith. And hence the
vessel which bare all the emblematic animals, which was
exhibited to Peter, when he was told. Kill and eat, that it -^cta 10,
might be shewn that the Gentiles should believe and enter
into the body of the Church, just as what we eat entereth
into our body, and which was let down from heaven by four
corners, (these are the four quarters of the world,) shewed
that the whole world should believe. Therefore in the number
forty is restraint from the world. This is the fulfilling of the
Law: now the fulfilling of the Law is charity. And there-
fore before the Pasch we fast forty days. For this time before
N n 2
538 Love o/GodS^matt, the two commands leading to salvation.
Serm. the Pasch is the sign of this our toilsome life, wherein, in
ri25.B.l toils, and cares, and continence, we fulfil the Law. But
afterwards we celehrate the Pasch, that is, the days of
the Lord's resurrection signifying our own resurrection.
Therefore fifty days are celebrated ; because the reward of
the denarius is added to the forty, and it becomes fifty. Why
Mat.2o, is the reward a denarius? Have ye not read, how that they
^" who were hired into the vineyard, whether at the first, or sixth,
or the last hour, could only receive the denarius ? When to
our righteousness shall be added its reward, we shall be in
the number fifty. Yea, and then shall we have none other
occupation, save to praise God. And therefore throughout
those days we say, " Halleluiah." For Halleluiah is the
praise of God. In this frail estate of mortality, in this fortieth
number here, as though before the resurrection, let us
groan in prayers, that we may sing praises then. Now is the
time of longing, then will be the time of embracing and
enjoying. Let us not faint in the time of forty, that we may
joy in the time of fifty.
10. Now who is he that fulfilleth the Law, but he that hatb
Rom. charity.'' Ask the Apostle, Charity is the fuljilling of the
' ^^' Laiv. For all the Law isjuljilled in one word, in that which
Gal. 5, is written. Thou shall love thy neighbour as thyself. But
Mat.22 tbe commandment of charity is twofold ; Thoii shall love the
37—40. l^ord thy God with all thy heart, and with all thy soul, and
with all thy mind. This is the great commandment. The other
is like it ; Thou shall love thy neighbour as thyself. They
are the words of the Lord in the Gospel : On these txvo
commandments hang all the Law and the Prophets. Without
this twofold love the Law cannot be fulfdled. As long as
the Law is not fulfilled, there is infirmity. Therefore he
had two short, who was infirm thirty and eight years. What
means, " had two short?" He did not fulfil these two com-
mandments. ^Vhat doth it profit that the rest is fulfilled, if
those are not fulfilled? Hast thou thirty-eight? If thou
have not those two, the rest will profit thee nothing. Thou
hast two short, without which the rest avail not, if thou have
not the two commandments which conduct unto salvation.
1 Cor. Jf J speak with the tongues of men and angels, and have not
^'^' ' ' charily, I am become as sounding brass, or a tinkling cymbal.
Xi came iofuljil the Law, giving charity uliich fulfils it. 539
And if I know all mysteries, and all knowledge, and if Serm.
/ have all faith, so that I could remove mountains; «wc/[-^25.b.]
have not charity, I am nothing. And if I distribute all my
substance, and if I give my body to be burned, and have not
charity, it projiteth me nothing. They are the Apostle's
words. All those things therefore which he mentioned are
as it were the thirty-eight years; but because charity was
not there, there was infirmity. From that infirmity who
then shall make whole, but He Who came to give charity?
A new commandment I give unto you, that ye love one another. John 13,
And because He came to give charity, and charity fulfilleth '
the Law, with good reason said He, / came not to destroy Matt. 5,
the Law, but to fulfil. He cured the sick man, and told j^J^j^ g
him to carry his couch, and go unto his house. And so too 8. 9.
He said to the sick of the palsy whom He cured. What is it Mark 2,
to carry our couch } The pleasure of our flesh. Where we lie
in infirmity, is as it were our bed. But they who are cured
master' and carry it, are not by this flesh mastered. So'conti-
then, thou whole one, master the frailness of thy flesh, that in
the sign of the forty days' fast from this world, thou mayest
fulfil the number forty, for that He hath made that sick man
whole, Who came not to destroy the Law, but to fulfil.
11. Having heard this, direct your heart to Godward. Do
not deceive yourselves. Ask yourselves then when it is well
with you in the world; then ask yourselves, whether ye love
the world, or whether ye love it not ; learn to let it go before
ye are let go yourselves. What is to let it go .'' Not heartily
to love it. Whilst there is yet something with thee which
thou must one day lose, and either in life or death let it go,
it cannot be with thee always; whilst I say it is yet with thee,
loosen thy love; be prepared for the will of God, hang upon
God. Hold thee fast to Him, Whom thou canst not lose
against thy will, that if it chance thee to lose these temporal
things, thou mayest say, The Lord gave, the Lord hath taken job 1,
aivay, as it hath pleased the Lord, so is it done, blessed if>2i.Sept.
the Name of the L^ord. But if it chance, and God so wills
it, that the things thou hast be with thee even to the last: for
thy detachment from this life thou receivest the denarius, the
fifty, and the perfection of blessedness cometh to pass in
thee, when thou shalt sing Halleluiah. Having these things
540 God Alone sufficeth the soul.
Serm. which I have now brought foi-ward in your uiemoiy, may
,^^-^^;they avail to overthrowing your love ol" the world. Evil is
its friendship, deceitful, it makes a man the enemy of God.
Soon, in one single temptation, a man offendeth God, and
becometh His enemy. Nay not then becometh His enemy;
but is then discovered to have been His enemy. For when
he was loving and praising Him, he was an enemy; but he
neither knew it himself, nor did others. Temptation came,
the pulse is touched, and the fever discovered. So then,
brethren, the love of the world, and the friendship of the
world, make men the enemies of God. And it does not make
good what it promises, it is a liar, and deceiveth. Therefore
men never cease hoping in this world, and who attains to all
he hopes for ? But whereunto soever he attains, what he has
attained to is forthwith disesteemed by him. Other things
begin to be desired, other fond things are hoped for; and
when they come, whatsoever it is that comes to thee, is
disesteemed. Hold thee fast then to God, for He can never be
of light esteem, for nothing is more beautiful than He. For
for this cause are these things disesteemed, because they
cannot stand, because they are not what He is. For nought,
O soul, sufficeth thee, save He Who created thee. Whatsoever
else thou apprehendest is wretched; for He Alone can suflSce
thee Who made thee after His Own likeness. Thus it was
John 14, expi'essly said. Lord, shew us the Father, and it sufficeth us.
^' There only can there be security ; and whei'e security can
be, there in a certain sort will be insatiable satiety. For
thou wilt neither be so satiated, as to wish to depart ; nor
will any thing be wanting, as though thou couldest suffer
want.
SERMON LXXVI. [Ben. CXXVL]
On the words of the Gospel, John v. " The Son can do nothing of Himself,
but what He seeth the Father do."
i- 1. The mysteries and secrets of the kingdom of God first
seek for believing men, that they may make them under-
standing. For faith is understanding's step ; and under-
' meri- standing faith's attainment'. This the Prophet expressly
turn
Believe, to understand ; not, understand, to believe. 541
says to all who prematurely and in undue order look for Serm.
understanding, and neglect faith. For he says, Unless yer^^J^'-t
believe, ye shall not understand. Faith itself then also hath is. 7 9.
a certain light of its own in the Scriptures, in Prophecy, in^^P*'
the Gospel, in the Lessons of the Apostles. For all these
things which are read to us in this present time, are lights in
a dark place, that we may be nourished up unto the day.
The Apostle Peter says, We have a more sure icord 0/2 Pet.
prophecy, whereunlo ye do well that ye take heed, as unto ' '
a light in a dark place, until the day dawn, and the day
star arise in your hearts.
2. Ye see then, brethren, how exceedingly unregulated
and disordered in their haste are they who like immature
conceptions seek an untimely birth before the birth; who
say to us, " Why dost thou bid me believe what I do not
see ? Let me see something that I may believe. Thou
biddest me believe whilst yet I see not ; 1 wish to see, and
by seeing to believe, not by hearing." Let the Prophet
speak. Unless ye believe, ye shall not understand. Thou
wishest to ascend, and dost forget the steps. Surely, out of
all order. O man, if I could shew thee already what thou
mightest see, I should not exhort thee to believe.
3. Faith* then, as it has been elsewhere defined, is the firm ii*
support of those who hope", the evidefice of things which aregtantia
not seen. If they are not seen, how are they evidenced to "»"«»■'•«-
be? What! Whence are these things which thou seest, Heb.li
but from That Wliich thou seest not ? To be sure thou dost ^•
see somewhat that thou mayest believe somewhat, and from
that thou seest, mayest believe what thou seest not. Be not
ungrateful to Him Who hath made thee see, whereby thou
mayest be able to believe what as yet thou canst not see.
God hath given thee eyes in the body, reason in the heart;
arouse the reason of the heart, wake up the interior inhabitant
of thine interior eyes, let it take to its windows, examine the
creature of God. For there is one within who sees by the
eyes. For when thy thoughts within thee are on any
other subject, and the inhabitant within is turned away, the
things which are before thine eyes thou seest not. For to no
" sperantium, as St. Aug. uniformly pecc. mer. ii. 31. S. Ambr. and S.
reads, Tract 79. and 96. in Joh. de Jer. have the pass.
542 God's daily miracles as marvellous as the unusual.
Serm. purpose are the windows open, wlien he who looks through
[126.B 1 them is away. It is not then the eyes that see, but some
' one sees by the eyes ; awake him, arouse hira. For this lialh
not been denied thee; God hath made thee a rational animal,
set thee over the cattle, formed thee after His Own image.
Oughtest thou to use them as the cattle do ; only to see
what to add to thy belly, not to thy soul? Stir up, I say,
the eye of reason, i:se thine eyes as a man should, con-
sider the heaven and earth, the ornaments of the heaven,
the fruitfulness of the earth, the flight of the birds, the
' vim swimming of th - fish, the virtue ' of the seeds, the order of the
seasons; consider the works, and seek for the Author; take a
view of what thou seest, and seek Him Whom thou seest not.
Believe on Him Whom thou seest not, because of these things
which thou seest. And lest thou think that it is with mine
own words that 1 have exhorted thee ; hear the Apostle say-
Rom. i,ing. For the invisible things of God from the creation of the
world are clearli/ seen by those tilings irhich are made.
4. These things thou disregardedst, nor didst look upon
them as a man, but as an irrational animal. The Prophet
Ps.32,9. cried out to thee, and cried in vain. Be ye not like to horse
and mule, ivliich have no understanding. These things
I say thou didst see, and disregard. God's daily miracles
were disesteemed, not for their easiness, but their constant
iii. repetition. For what is more difl!icult to understand than
a man's birth, that one who was in existence should
2.secretaby d3dng depart into darkness^, and that one who was not,
3publicaby being born should come forth to light ^? What so
marvellous, what so difficult to comprehend? But with God
easy to be done. Marvel at these things, awake; at His
unusual works, thou canst wonder, are they greater than
Matt, those which thou art accustomed to see ? Men wondered
' ■ that our Lord God .Tesus Christ filled so many thousands
with five loaves ; and they do not wonder that through a
John 2, ^Q'fv grains the whole earth is filled with crops. When the
water was made wine, men saw it, and were amazed ; what
else takes place with the rain along the root of the vine ?
He did the one. He does the other; the one that thou may est
be fed, the other that thou mayest wonder. But both are
wonderful, for both are the works of God. Man sees unusual
Xt as the Creator^ did works analogous to the Creation. 543
things, and wonders; whence is the man himself who wonders? Serm.
where was he? whence came he forth? whence the fashion [-]^'26.BJ
of his body ? whence the distinction of his limbs ? whence
that beautiful form ? from what beginnings ? what con-
temptible beginnings? And he wonders at other things,
when he the wonderer is himself a great wonder. Whence
then are these things which thou seest but from Him Whom
thou seest not ? But as I had begun to say, because these
things were disesteemed by thee, He came Himself to do
unusual things, that in these usual ones too thou mightest
acknowledge thy Creator'. He came to Whom it is said, * Artifi-
Reneta signs. To Whom it is said, Sliew forth Thy marvel- _ ,
■^ . Ecclus.
tons mercies. For dispensing them He ever was ; He dis- 6, 36.
pensed them, and no one marvelled. Therefore came He ag^'^ ''*
Little one to the little, He came a Physician to the sick, 17.E.V.
Who was able to come when He would, to return when He
would, to do whatsoever He would, to judge as He would.
And this. His will, is very righteousness; yea what He
willeth, I say, is very righteousness. For that is not un-
righteous which He willeth, nor can that be right which He
willeth not. He came to raise the dead, men marvelling
that He restored a man to the light who was in light already,
He Who day b}'^ day bringeth forth to the light those who
were not.
5. These things He did, yet was He despised by the many, iv.
who considered not so much what great things He did, as
how small He was ; as though they said within themselves,
" These are divine things, but He is a man." Two things
then thou seest, divine works, and a man. If divine works
can not be wrought but by God, take heed lest in This Man
God lie concealed. Attend, I say, to what thou seest,
believe what thou seest not. He hath not abandoned thee,
Who hath called thee to believe; though He enjoin thee to
believe that which thou canst not see : yet hath He not given
thee up to see nothing whereby thou mayest be able to
believe what thou dost not see. Is the creation itself a
small sign, a small indication of the Creator? He also
came. He did miracles. Thou couldest not see God, a man
thou couldest; so God was made Man, that in One thou
mightest have both what to see, and what to believe. In the Jolm i,
544 Humanity ofXt heals us ; His Divinity^ Angels' Sf our bliss.
Serm. beginning was the Word, and the Word was with God, and
[120.75.] ^^^ Word was God. This thou hearest, and as yet seestnot.
Lo, He comes, lo, He is bom, lo, He comes forth of a woman,
Who made man and woman. He Who made man and
woman was not made by man and woman. For thou
wouldest per adventure have been likely to despise Him for
being born, the manner of His birth canst thou not despise ;
for He ever was before that He was born. Lo, I say, He
took a Body, He was clothed in Flesh, He came forth from
the womb. '' Dost thou now see ? seest thou now, I say ? T ask
as to the Flesh, but I point out as to That Flesh; something
thou seest, and something thou seest not, Lo,in this very Birth,
there are at once two things, one which thou mayest see, and
another thou mayest not see ; but so that by this which thou
seest, thou mayest believe that which thou seest not. Thou
hadst begun to despise, because thou seest Him Who was
born ; believe what thou dost not see, that He vvas born
of a virgin. " How trifling a person," says one, " is he
who was born !" But how great is He Who was of a virgin
born! And He Who was born of a virgin brought thee a
temporal miracle ; He was not born of a father, of any man,
I mean. His father, yet was He born of the flesh. But let it
not seem impossible to thee, that He was born by His
mother only, Who made man before father and mother.
V. 6. He brought thee then a temporal miracle, that thou
mayest seek and admire Him Who is Eternal. For He
Ps.19,5. Who came forth as a Bridegroom out of His chamber, that
is, out of the virgin's womb, where the holy nuptials were
celebrated of the Word and the Flesh : He brought, I say, a
temporal miracle; but He is Himself eternal. He is coeternal
John ij with the Father, He it is. Who In the beginning was the
1- Word, and the Word loas with God, and the Word ivas
God. He did for thee whereby thou mightest be cured,
that thou mightest be able to see what thou didst not
see. What thou despisest in Christ, is not yet the contem-
plation of him that is made whole, but the medicine of the
h The punctuation of the reprint of noted, Locus mcndosus. The meaning
the Ben. has been followed, " Jamne may be, " It is of His Birtli in the
vides jam, inquam, videsi' carnem iu- Flesh that I enquire, but I point out
terrogo, sed carnem ostendo." The the mode of that Birth, i. e. of a
Ben. pointed, " vides carnem," but Virgin."
Arian error, arose from pride. 545
sick. Do not hasten to the vision of the whole. The Angels Sebm.
see, the Angels rejoice, the Angels feed Thereon and live;r\26.R"]
Whereon they feed faileth not, nor is their food rainished.
In the thrones of glory, in the regions of the heavens, in the
parts which are above the heavens, the Word is seen by the
Angels, and is their Joy ; is their Food, and endureth. But
in order that man might eat Angel's Bread, the Lord of
Angels became Man. This is our Salvation, the Medicine
of the infirm, the Food of the whole.
7. And He spake to men, and said what ye have now
heard, The Son can do nothing of Himself, but what He John 5,
seeth the Father do. Is there now any one, think we, that ^^*
understandeth this? Is there any one, think we, in whom
the eye-salve of the flesh hath now its effect to the discerning in
any fashion the brightness of the Divinity ? He hath spoken,
let us speak too ; He, because the Word ; we, because of the
Word. And why speak we, howsoever we do it, of the
Word? Because we were made by the Word after the like-
ness of the Word. As far then as we are capable of, as far
as we can be partakers of that ineffableness, let us also
speak, and let us not be contradicted. For our faith hath
gone before, so that we may say, / believed, therefore AavePs. lie,
I spoken, I sj^eak then that which I believe; whether or
no I also see, or howsoever I see ; He seeth rather; ye
cannot see it. But when I shall have spoken, whether he
who sees what I speak of, believe that I see too what I have
spoken of, or whether he believe it not, what is that to me ?
Let him only really' see, and let him believe what he will of '«inceri-
me. '^'
8. The Son can do nothiny of Himself, but what He seeth vi.
the Father do. Here rises up an error of the Arians ; but it
rises up that it may fall ; because it is not humbled, that it
may rise. What is it which hath set thee^ off? Thou^movit
wouldest say that the Son is less than the Father. For
thou hast heard, The Son can do nothing of Himself but
what He seeth the Father do. From this thou wouldest
have the Son called less ; it is this I know, I know it is this
hath set thee off"; believe that He is not less, thou canst not
as yet see it, believe, this is what I was saying a little while
ago. " But how," you will say, " am I to beheve against His
own words ?" He saith Himself, The Son can do nothing of
546 ' JV/iat He sect h tJw Fat /ter do,' implies not separate works
Serm. Himself, hut what He seeth the Father do. Attend too to
n26 b"] ^^^^ which follows; For what tldnxjs soever the Father doeth,
the same also doeth the Son likewise ; lie did not say, " such
things," Beloved, consider a while, that yc cause not confu-
> strepi- sion ' to yourselves. There is need of a tranquil heart, a
^""^ godly and devout faith, a religious earnest attention; attend,
not to me the poor vessel, but to Hiui Who putteth the
bread in the vessel. Attend then a while. For in all that I
have said above in exhorting you to faith, that the mind
imbued with faith may be capable of understanding, all that
has been said has had a pleasing, glad, and easy sound, has
cheered your minds, ye have followed it, ye have understood
what I said. But what I am now about to say I hope there
are some who will understand ; yet I fear that all will not
understand. And seeing that God hath by the lesson of
the Gospel proposed to us a subject to speak upon, and we
cannot avoid that which the Master hath proposed ; I fear
lest haply they who will not understand, who perhaps will be
the greater number, should think that 1 have spoken to
them in vain ; but yet because of those who will understand,
I do not speak in vain. Let him who understandeth rejoice,
let him who doth not understand bear it patiently ; what he
doth not understand, let hhn bear, and that he may under-
stand, let him bear delay.
9. He doth not say then, " What things soever the Father
doeth, such doeth the Son:" as if the Father doeth some
things, and the Son others. For it did seem as though He
had meant this when He said above. The Sou doeth nothing
of Himself, bid xohat He seeth the Father do. Mark; He
did not there either say, " But what He heareth the Father
enjoin ;" but, What He seeth the Father do. Jf then we con-
sult the carnal understanding, or sense rather. He hath set
2artifi- before Him as it were two workmen-, the Father and the
Son, the Father working without seeing any, the Son work-
ing from seeing the P^ather. This is still a carnal view.
Nevertheless, in order to understand diose things which are
higher, let us not decline these lower and mean things,
vii. First, let us set something before our eyes in this way ; let
us suppose there are two workmen, father and son. The
father has made a chest, which the son could not make,
unless he saw the father making it: he keeps his mind on
ces
of the Father S^ the Son, since the Father did all by the Son. 547
the chest which the father has made, and makes anothei* Serm.
chest like it, not the same. I put off for a while the words r|26.B.l
which follow, and now I ask the Arian ; " Dost thou under-
stand it in the sense of this supposition ? Hath the Father
done something, which when the Son saw Him do, He too
hath done something like it ? For do the words by which
thou art perplexed seem to have this meaning ?" Now He
doth not say, " The Son can do nothing of Himself, but what
He heareth the Father enjoin." But He saith, The Son can
do nothing of Himself, hut what He seeth the Father do.
See, if thou understand it thus ; the Father hath done some-
thing, and the Son attendeth that He may see what He Him-
self too hath to do ; and that, some other thing like that
which the Father had done. This which the Father hath
done, by Whom hath He done it? If not by the Son, if not
by the Word, thou hast incurred the charge of blasphemy
against the Gospel. For all things were made by Him. So John i,
then what the Father had done. He had done by the Word; '
if by the Word He had done it. He had done it by the
Son. Who then is that other who attends, that he may do
some other thing which he seeth the Father do ? Ye have
not been wont to say that the Father hath two sons : there
is One, One Only-Begotten of Him. But through His
mercy, Alone as regards His Divinity and not Alone as
regards the inheritance. The Father hath made coheirs
with His Only Son ; not begotten them like Flim of His
Own Substance, but adopted them by Him out of His Own
family. For loe have been called^ as Holy Scripture testi- Ephes.
fieth, into the adoption of sons. ^' ^•
10. What then sayest thou? It is the Only Son Himself That viii.
speaketh; the Only-Begotten Son speaketh in the Gospel:
the Word Himself hath given us the words, we have heard
Himself saying, The Son can do nothing of Himself, but
tvhat He seeth the Father do. Now then the Father doeth
that the Son may see what to do; and nevertheless the Father
doeth nothing but by the Son. Assuredly thou art confused,
thou heretic, assuredly thou art confused; but thy confusion
is as iVom taking hellebore, that thou mayest be cured.
Even now thou canst not find thine own self, thou dost even
thyself condemn thine own judgment and thy carnal view,
I think. Put behind thee the eyes of the flesh, raise up
548 The Operation of the Holy Trinity One;
Sbrm. what eyes thou hast in thine heart, behokl things divine.
[126.B.1 They are men's words it is tnie thou hcarcst, and by a man,
"by the Evangelist, by the Gospel thou hearest men's words, as
a man ; but it is of the Word of God thou hearest, that thou
mayest hear what is human, come to know what is Divine.
The Master hath given trouble, that He might instruct; hath
• quEE- sown a difficulty', that He might excite an earnest attention.
stionem yy^^ ^^^^ ^^^^ ^^ nothiny of Himself, hit what He seeth the
2 conse- Father do. It might follow^ that He should say, " For what
quens things soever the Father doeth, the like doeth the Son." This
He doth not say ; but, WJiat tliinys soever the Father doeth, the
same doeth the So}i likewise. The Father doeth not some
things, the Son other things; because all things that the Father
Johnii. doeth. He doeth by the Son. The Son raised Lazarus; did
John 9. not the Father raise him? The Son gave sight to the blind
man; did not the Father give him sight? The Father by
the Son in the Holy Ghost. It is the Trinity; but the Opera-
tion of the Trinity is One, the Majesty One, the Eternity One,
the Coeternity One, and the Works the Same. The Father
doth not create some men, the Son others, the Holy Ghost
others; the Father and the Son and the Holy Ghost create
one and the same man; and the Father and the Son and the
Holy Ghost, One God, createth him.
ix. 11. You observe a Plurality of Persons, but acknowledge
the Unity of the Divinity. For because of the Plurality of
Persons it was said, Let Us make man after Our imaye and
likeness. He did not say, " I will make man, and do Thou
attend when I am making him, that Thou too mayest be able
Gen. 1, to make another." Let Us make. He saith; I hear the Plurality;
26 . . .
after Our imaye; again I hear the Plurality. Where then is
^. 27. the Singularity of the Divinity .'' Read what follows, And God
made man. It is said. Let Us make man ; and it is not said,
" The Gods made man." The Unity is understood in that
it was said, God made man.
3 inten- 12. Where then is that carnal view'? Be it confounded,
hidden, brought to nought; let the Word of God speak to
us. Even now as godly men, as believing already, as already
< meri to imbued with faith, and having gotten some attainment^ of
understanding, turn we to the Word Himself, to the Fountain
of light, and let us say together, " O Lord, the Father doeth
ever the same things as Thou; for that whatsoever the Father
" Seeing^'' spoken of our Lord's Divine Nature. 549
doeth, by Thee He doeth it. We have heard that Thou art SEitw.
the Word in the beginning; we have not seen, but believed, no? ^i
There too have we heard what follows, that all tilings were john i
made hy Thee. All things then that the Father doeth, He ^' „
doeth by Thee. Therefore Thou doest the same things as
the Father. Why then didst Thou wish to say, The Son
can do nothing of Himself ? For I see a certain equality in
Thee with the Father, in that I hear, What things soever
the Father doeth, the same doeth the Son ; I recognise an
equality, hereby I understand, and comprehend as far as I
am able, / and My Father are One. What meaneth it, that John lo,
Thou canst do nothing, but what Thou seest the Father do ? ^'
What meaneth this ?"
13. Peradventure He would say to me, yea say to us all;
" Now as to this that I have said, The Son can do nothing,
but what He seeth the Father do; My " Seeing" how dost thou
understand.? My " Seeing," what is it? Put aside for a while
the form of the servant which He took for thy sake. For in
that servant's form our Lord had eyes and ears in the Flesh,
and that human form was the same figure of a Body, such as
we bear, the same outlines of members. That Flesh had
come from Adam : but He was not as Adam. So then the
Lord walking whether on the earth or in the sea, as it pleased
Him, as He would, for whatever He would. He could; looked
at what He would; He fixed his eyes. He saw; He turned
away His eyes, and did not see; who followed was behind
Him, whoso could be seen, before Him; with the eyes of
His Body, he saw only what was before Him. But from His
Divinity nothing was hid. Put aside, put aside, I say, for a
while the form of the servant, look at the Form of God in
Which He was before the world was made ; in Which He
was equal to the Father; hereby receive and understand
what He saith to thee. Who Being in the form of God, phii. 2
thought it not robbery to be equal with God. There see*^-
Him if thou canst, that thou mayest be able to see what His
" Seeing" is. hi the beginning was the Word. How doth the
Word see? Hath the Word eyes, or are our eyes found in
Him, the eyes not of the flesh, but the eyes of godly hearts ?
For, Blessed are the pure in heart, for they shall see God. Matt. 5,
14. Christ thou seest Man and God; He doth manifest^'
550 " Seeing'''' as spoken of God inseparable from Himself.
Serm. to thee the Man, God He reserveth for thee. Now see how
[126.b!] H<-^ reserveth God for thee, Who doth manifest Himself to
johnU, thee as Man. W/toso loveth Me, saith He, keepeth My com-
^^* mandments; wkoso loveth Me shall be loved of My Father,
and I nill love him. And as if it were asked, " What wilt
Thou give to him whom Thou lovest ?" And I will manifest
Myself, saith He, to him. What meaneth this, brethren ? He
Whom they saw already, promised that He would manifest
Himself to them. To whom? Those by whom He was seen,
or those also by whom He was not seen ? Thus speaking to
a certain Apostle, who asked to see the Father, that it might
JohnU, suffice him, and said, Sliew us the Father, and it sufficetJt
^' us — Then He standing before this servant's eyes, in the form
' deifi- of a servant, reserving for his eyes when " deified " the Form of
God, saith to him, Have I been so longtime uith you, and have
ye not known Me? He that seeth Me, seeth the Father also.
Thou askest to see the Father ; see Me, thou seest Me, and
dost not see Me. Thou seest what for thee I have assumed,
thou dost not see What I have reserved for thee. Give ear
to My commandments, purify thine eyes. For tchoso loveth
Me, keepeth My com7nandments, and I will love him. To him
as keeping My commandments, and by My commandments
made whole, will I manifest Myself.
xi. 15. If then, brethren, we are not able to see what the
" Seeing" of the Word is, whither are we going ? what Vision
it may be with too great haste are we requiring ? why are
we wishing to have shewn us what we are not able to see?
These things accordingly are spoken of which we desire to
see, not as what we are able already ro comprehend. For if
thou seest the ''Seeing" of the Word, peradventurein that thou
seest the " Seeing" of the Word, thou wilt see the] Word Himself;
that the Word may not be one thing, the/' Seeing" of the Word
anothei", lest thex'e be Therein any thing joined, and coupled,
and double, and compacted. For It is something Simple, of
a Simplicity ineffable. Not as with a man, the man is one
thing, the man's seeing another. For___sometimes a man's
"Vid. S.Athanasius, Treatise against p. 236. and note c. Vide St. August.
Arians, Oxford Edit. Nicene Def. eh. Ps. 49. §. 2.
iii. 12. §. 14. and Disc. 1. ch. xi. §. 39.
Truth as to the Holy Trinity cleared to meditating love. 551
seeing is extinguished, and the man remains. This it is of Serm.
which I said that I was about to say something which allnf^g'-,
would not be able to understand ; the Lord even grant that
some may have understood. My brethren, to this end doth
He exhort us, that we may see, that the " Seeing" of the
Word is beyond our powers; for they are small; be they
nourished, perfected. Whereby? By the commandments.
What commandments? He that loveth Me, keepeth iliyJohni4,
commandments. What commandments? For already do^^'
we wish to increase, to be strengthened, perfected, that we
may^ see the " Seeing" of the Word. Tell us. Lord, now what
commandments ? A new commandment I give unto you, johnis
that ye love one another. This charity then, brethren, let us^'**
draw from the plentifulness of the Fountain, let us receive it ;
be nourished by it. Receive thou' that whereby thou mayest 'capeper
be able to receive. Let charity give thee birth, let charity g^pax
nourish thee ; charity bring thee to perfection, charity
strengthen thee ; that thou mayest see this " Seeing" of the
Word, that the Word is not one thing and His " Seeing"
another, but that the " Seeing" of the Word is the Very Word
Himself; and so perhaps thou wilt soon understand that
that which is said, The Son can do nothing of Himself, but
what He seeth the Father do, is as if He had said, " The
Son would not be, if He had not been born of the Father."
Let this suffice, brethren; I know that I have said that which
perhaps, if meditated upon, may develope itself to many, rp^.^^^.^
which oftentimes when expressed in words may chance to 18 and
u u JO 20 in
be obscured-. joh.
SERMON LXXVII. [CXXVIL Ben.]
On the words of the Gospel, John v. " Verily verily I say unto you, The
hour shall come, and now is, when the dead shall hear the voice of the
Son of God, and they that shall hear, shall live, &c." and on the words
of the Apostle, " Eye hath not seen, &c." 1 Cor. ii.
L Our hope, brethren, is not of this present time, nor of
this world, nor in that happiness whereby men are blinded
o o
552 Xtians believe icnseeivf/, that they may see lohat they believe.
8erm. that forget God. This ought \vc above all things to know,
\\-2l.V,\ ^"^ "^ ^ Christian heart hold fast, that we were not made
Christians for the good things of the present time, but for
something else which God at oi;ice promiselh, and man doth
iCor.2, uQt yet comprehend. For of this good it is said, That eye
hath not seen, nor ear heard, neither hath it entered into the
heart of man, what things Ood hath prepared for them that
love Him. Because then this good, so great, so excellent,
so ineffable, fell not in with man's understanding, it required
God's promise. For what hath been promised him, man
blind of heart doth not now comprehend; nor can it be
shewn to him at present, what he will one day be to whom
the promise is given. For so an infant child, if he could
understand the words of one speaking, when himself could
neither speak, nor walk, nor do any thing, but feeble as we
' jacen- gee he is, unable to stand*, requiring the assistance of others,
were able only to understand him who should speak to him
and tell him, " Lo, as thou seest me walking, working, speak-
ing, after a few years thou shalt be as I am ;" as he considered
himself and the other, though he would see what was
promised; yet considering his own feebleness, would not
believe, and yet he would see what was promised. But with
us infants, as it were, lying in this flesh and feebleness, that
which is promised is at once great and is not seen ; and so
faith is aroused whereby we believe that we do not see, that
2 merea- we may attain^ to see what we believe. Whosoever derideth
™"'^ this faith, so as to think that he is not to believe in that he
doth not see ; when that shall come which he believed not,
is put to shame: being confounded is separated, being
separated, is condemned. But whoso shall have believed, is
put aside at the right hand, and shall stand with great con-
fidence and joy among those to whom it shall be said,
Mat.25, Come, blessed of My Father, receive the kingdom which hath
been prepared for you from the beginning of the ivorld. But
the Lord made an end when He spake these words, thus,
^- 46. These shall go into everlasting burning, but the righteous into
life eternal. This is the life eternal which is promised us.
2. Because men love to live on this earth, life is promised
them ; and because they exceedingly fear to die, eternal life
is promised them. What dost thou love .? To live. This
Earnestness to live, an instinct to avoid eternal death. 558
shalt thou have. What dost thou fear ? To die. Thou shalt ^erm.
not suffer it. This seemed to be enough for human infirmity, [127.3.]
that it should be said, " Thou shalt have eternal life." This
the mind of man can comprehend, by its present condition
it can in some sort comprehend what is to be. But by the
imperfection of its present condition how far can it compre-
hend it ? Because he lives, and does not wish to die ; he loves
eternal life, he wishes to live always, never to die. But they
who shall be tormented in punishments, have even a wish to
die, and cannot. It is no great thing then to live long, or to
live for ever ; but to live blessedly is a great thing. Let us ii.
love eternal life, and hereby may we know how greatly we
ought to labour for eternal life, when we see men who love the
present life, which lasts but for a time and must be brought
to an end, labour so for it, that when the fear of death comes,
they will do w'hatever they can, not to put away, but to put
off death. How does a man labour, when death threatens,
by flight, by concealment, by giving all he has, and redeem-
ing himself, by toil, by endurance of torments and uneasi-
nesses, by calling in physicians, and whatever else a man
can do.^ See, how that after exhausting all his labour and
his means, he is but able to contrive to live a little longer ;
to live always, he is not able. If then men strive with so
great labour, with so great efforts, so great a cost, such
earnestness, such w^atchfulness, such carefulness, that they
may live a little longer ; how should they strive that they
may live for ever ? And if they are called wise, who by all
means strive to put off death, and live a few days, that they
lose not a few days: how foolish are they who so live as to
lose the day eternal !
3. This then only can be promised us, that this gift of God
may in whatever measure be sweet to us, from this which we
have at present; seeing that it is of His gift we have it, that
we live, that we are in health. When then eternal life is
promised, let us set before our eyes a life of such a kind, as
to remove from it every thing unpleasant which we suffer
here. For it is easier for us to find what is not there, than
what is there. Lo, here we live; we shall live there also.
Here we are in health when we are not sick, and there is no
pain in the body ; there we shall be in health also. And
o o 2
654 The price of eternal life, thyself.
Sekm. when it is well with us in this life, wc suflTcv no scourge ; we
r'j27j}|] shall suffer none there also. Suppose then a man here below
living, in sound health, sufieriug no scourge; if any one were
to grant him that he should be for ever so, and that this good
estate should never cease, how greatly would he rejoice? how
greatly be transported ? how would he not contain himself in joy
without pain, without torment, without end of life? If God
had promised us this only, which I have mentioned, which
I have just now in such words as I was able, described and
set forth; at what a price ought it to be purchased if it
were to be sold, how great a sum ought to be given to buy it ?
iii. Would all that thou hadst suffice, even though thou shouldest
possess the whole world? And yet it is to be sold; buy it if
thou wilt. And be not much disquieted for a thing so great,
because of the largeness of the price. Its price is no more
than what thou hast. Now to procure any great and precious
thing, thou wouldest get ready gold, or silver, or money, or
any increase of cattle, or fruits, which might be produced in
thy possessions, to buy this I know not what great and
excellent thing, whereby to live in this earth happily. Buy
this too, if thou wilt. Do not look for what thou hast, but
for what thou art. The price of this thing is thyself. Its
price is what thou art thyself Give thine own self, and thou
shalt have it. Why art thou troubled? why disquieted?
What? Art thou going to seek for thine own self, or to buy
thyself? Lo, give thine own self as thou art, such as thou
art to that thing, and thou shalt have it. But you will say,
" I am wicked, and perhaps it will not accept me." By
giving thyself to it, thou wilt be good. The giving thyself
to this faith and promise, this is to be good. And when thou
shalt be good, thou wilt be the price of this thing; and shalt
have, not only what I have mentioned, health, safety, life,
and life without end ; thou shalt not only have this, I will
take away other things yet. There shall there be no weariness,
and sleeping; there shall there be no hunger, and thirst;
there shall there be no growing, and growing old; because
there shall be no birth either where the numbers remain
entire. The number that is there is entire ; nor is there any
need for it to be increased, seeing there is no chance of
diminution there. Lo, how many things have I taken away,
Can toe believe, what toe can in no loay express""^ 555
and I have not yet said what shall be there. Lo, already Serm.
there is life, and safety; no scourge, no hunger, no thirst, no ^^7^31
failing, none of these; and yet I have not said, tvhat eye
hath not seen, nor ear heard, nor hath ascended into the
heart of man. For if I have said it, it is false that is written,
Eye hath not seen, nor ear heard, neither hath it ascended
into the heart of man. For whence should it ascend into
my heart, that I should say that which hath not ascended
into the heart of man? It is believed, and not seen; not
only not seen, but not even expressed. How then is it
believed, if it is not expressed ? Who believes what he doth
not hear? But if he hear it that he may believe, it is
expressed; if expressed, it is thought of; if thought of and
expressed, then it entereth into the ears of men. And
because it would not be expressed if it were not thought of,
it hath ascended also into the heart of man. Lo, already
the mere proposing of so great a thing disturbs us, that we
cannot put it forth clearly in words. Who then can explain
the thing itself?
4. Let us then attend to the Gospel; just now the Lord iv.
was speaking, and let us do what He said. He that believeth John 5,
in Me, saith He, passeth from death unto life, and cometh
not into judgment. Verily I say unio you, that the hour v. 25.
shall come, and now is, when the dead shall hear the Voice
of the Son of God, and they that hear shall live. For as v. 26.
the Father hath life in Himself, so hath He given to the
Son to have life in Himself. By begetting Him He gave
it; in that He begat, He gave it. For the Son is of the
Father, not the Father of the Son ; but the Father is the
Father of the Son, and the Son is the Son of the Father.
1 say the Son is begotten of the Father, not the Father
of the Son; and the Son was always, always therefore
begotten. Who can comprehend this " always begotten ?''''
For when any man hears of one begotten, it occurs to him;
" Therefore there was a time, when he who was begotten was
not." What say we then? Not so; there was no time before
the Son, for that all things were made by Him. If all John 1,
things were made by Him, times also were made by Him ; '
how could times be before the Son, by Whom times were
made? Take away then all timcp, the Son was with the
556 Faith and worship strenythen to understand v)hat we believe.
Srrm. Father always. If the Son were with the Father always,
[127.0!] and yet the Son, He was begotten always; if begotten
always, He Who was begotten was always with Him That
begat Him.
5. You will say, " This have 1 never seen, one begetting,
and always with him whom he begat; but he that begat
came first, and he that was begotten followed in time."
You say well, " I have never seen this;" for this appertains
to that which eye hath not seen. Do you ask how it may be
expressed? It cannot be expressed; For the ear hath not
heard, neither hath it ascended unto the heart of man. Be
it believed and adored, when we believe, we adore; when we
adore, we gi*ow ; when we grow, we comprehend. For as yet
whilst we are in this flesh, as long as we are absent from the
Lord, we are, with respect to the Holy Angels who see these
things, infants to be suckled by faith, hereafter to be fed
2 Cor. by sight. For so saith the Apostle, As long as we are in the
6, 6. 7. })ody ive are absent from the Lord. For we walk by faith,
not by sight. We shall some day come to sight, which is
1 John thus promised us by John in his Epistle ; Dearly beloved,
' ■ we are the sons of God, and it hath not yet appeared what
we shall be. We are the sons of God now by grace, by faith,
by the Sacrament, by the Blood of Christ, by the redemption
of the Saviour; We are the sons of God, and it hath not yet
appeared what we shall be. We know that when He shall
appear, we shall be like Him, for we shall see Him as He
is.
y^ 6. Lo,untothecomprehendingofwhatarewebeingnourished
up ; lo, unto the embracing and the feeding on what are we
being nourished up ; yet so as that that which is fed on is not
diminished, and he that feedeth is supported. For now food
supports us by eating it; but the food which is eaten, is
diminished ; but when we shall begin to feed on Righteous-
ness, to feed on Wisdom, to feed on that Food Immortal,
we are at once supported, and That Food is not diminished.
For if the eye knows how to feed on light, and yet doth not
diminish the light ; for the light will be no less because it is
seen by more ; it feeds the eyes of more, and yet is as great
as it was before : both they are fed, and it is not diminished;
if God hath granted this to the light which He hath made
Faith and obedience the resurrection of the sou\. bbl
for the eyes of the flesh, what is He Himself, the Light for Serm.
the eyes of the heart? If then any choice' food weren.27.B.]
praised to thee, on which thou wast to dine, thou wouklest i mag-
prepare the stomach; God is praised to thee, prepare the°"^
heart.
7. Behold what thy Lord saith to thee; The hour shall
come, saith He, and now is. The hour shall come, yea, that
very hour, now is, when — what? when the dead shall hear the
Voice of the Son of God, and they that shall hear shall live.
They then that shall not hear, shall not live. What is, They
that shall hear? They that shall obey. What is, They that
shall hear? They that shall believe and obey, they shall
live. So then before they believed and obeyed, they lay
dead ; they walked, and were dead. What availed it to
them, that they walked, being dead ? And yet if any among
them were to die a bodily death, they would run, get ready
the grave, wrap him up, carry him out, bury him, the dead,
the dead ; of whom it is said. Let the dead bury their dead. Matt. 8,
Such dead as these are in such wise raised by the Word of
God, as to live in faith. They who were dead in unbelief,
are aroused by the Word. Of this hour said the Lord, The
hour shall come, and, now is. For with His Own Word did
He raise them that were dead in unbelief; of whom the
Apostle says, Arise thou that steepest, and rise up from the Ephes.
dead, and Christ shall give thee liyhf. This is the resur- '
rection of hearts, this is the resurrection of the inner man,
this is the resurrection of the soul.
8. But this is not the only resurrection, there remains a vi.
resurrection of the body also. Whoso riseth again in soul,
riseth again in body to his blessedness. For in soul all do
not rise again ; in body all are to rise again. In soul, I say, all
do not rise again ; but they that believe and obey ; for, They
that shall hear shall live. But as the Apostle says, All men 2Thess.
have not faith. If then all men have not faith, all men do ' '
not rise again in soul. When the hour of the resurrection
of the body shall come, all shall rise again ; be they good or
bad, all shall rise again. But whoso first riseth again in
soul, to his blessedness riseth again in body; whoso doth
not first rise again in soul, riseth again in body to his curse.
Whoso riseth again in soul, riseth again in body unto life ;
558 Christ raises souls, as God, having life iji Himself;
Sebm. whoso liseth not again in soul, riseth again in body unto
r]27.B.] pwwishmcnt. Seeing then that the Lord hath impressed
upon us this resurrection of souls, unto which we ought all to
hasten, and to labour that wc may live therein, and living
persevere even unto the end, it remained for Him to impress
upon us the resurrection of bodies also, which is to be at the
end of the world. Now hear how He hath impressed this
too.
9. When He had said, Verili/ I say unto you, The hour
shall come, and now is, uhen the dead, that is, the unbe-
lievers, shall hear the Voice of the Son of God, that is, the
Gospel, and they that shall hear, that is, that shall obey,
shall live, that is, shall be justified, and shall be unbelievers
no longer; when, I say, He had said this, forasmuch as Ke
saw that we had need to be instructed as to the resurrection
of the flesh also, and were not to be left thus. He went on
and said, For as the Father hath life in, Himself, so hath
He given to the Son to have life in Himself. This refers to
the resurrection of souls, to the quickening of souls. Then
He added. And hath given Him pouter to execute judgment
also, because He is t/.-e Son of 31a n. This Son of God, is
Son of Man. For if the Son of God had continued the Son
of God, and had not been made the Son of Man, He would
not have delivered the sons of men. He Who had made man,
was Himself made that which He made, that what He made
might not perish. But He was in such wise made the Son
of Man, as to continue the Son of God. For He was made
Man by assuming that which He was not, not by losing That
Which He was ; continuing God, He was made Man. He
took thee. He was not consumed in thee. As such then
came He to us, the Son of God, and Son of Man, the Maker
and the Made, the Creator and the Created; the Creator of
His mother. Created of His moilier; such came He to us. In
resi)ect of His being the Son of God, He saith. The hour
shall come, and now is, tvhen the dead shall hear the Voice
of the Son of God. He did not say, " Of the Son of Man ;"
ibr He was impressing the truth, wherein He is equal to the
Father. And they that shall hear shall live. For as the
Father hath life in Himself, so hath He given to the Son to
have life in Himself; not by participation, but in Himself.
He iviiljudge, as Son ofMan^in the Form wherein He was judged. 559
For we have not life in ourselves, but in our God. But He, Serm.
the Father, hath life in Himself; and He begat such a Son [127.B.]
as should have life in Himself; not be made a partaker of
life, but Himself be Life, of which life we should be partakers;
that is, should have life in Himself, and Himself be Life.
But that He should be made the Son of Man, He took from
us. Son of God in Himself; that He should be the Son of
Man, He took from us. Son of God of That Which is His
Own, Son of Man of ours. That which is the less, took He
from us ; That Which is the more, gave He to us. For thus
He died in that He is the Son of Man, not in that He is the
Son of God. Yet the Son of God died; but He died in
respect to the flesh, not in respect to ike Word Which was John 1,
made Jlesh, and dwelt among us. So then in that He died,
He died of that which was ours ; in that we live, we live of
That Which is His. He could not die of That Which was His
own, nor could we live of that which is our own. As God
then, as the Only-Begotten, as equal with Him Who begat
Him, did the Lord Jesus impress this upon us, that if we
hear, we shall live.
10. But, saith He, He hath given Hi7n power to exe- vii.
cute judgment also, because He is the Son of Man. So
then that Form is to come to judgment. The Form of Man
is to come to judgment; therefore He said. He hath given
Him 'power to execute judgment also, because He is the Son
of Man. The Judge here shall be the Son of Man; here
shall That Form judge which was judged. Hear and under-
stand : the Prophet had said this already, Theg shall look on Zech.
Hint Whom theg pierced. That Very Form shall they see j^l^^ {q
Which they smote with a spear. He shall sit as Judge, Who 37.
stood at the judge's seat. He shall condemn the real
criminals, Who was made a criminal falsely. He shall come
Himself, That Form shall come. This you find in the Gospel
too; when before the eyes of His disciples He was going
into heaven, they stood and looked on, and the Angelic
voice spake. Ye men of Galilee, why stand ye, 8fc. This A.ctsi,
Jesus shall come in like manner as ye see Him going into
heaven. What is, shall come in like manner? Shall come in
this Very Form. For He hath given Him power to execute
judgment, because He is the Son of Man. Now see on
560 The siyht of God is the bliss of the Resurrection.
Serm. what principle this was bcliovcfiil and right, that they wlio
[i27.B.i^*^''^' to bo judged might see the Judge. For they who were
Matt. 6, to be judged were both good and bad. But blessed are
the pu7e in heart, for they shall see God. It remained
that in the Judgment the Form of the servant shouUl be
manifested both to good and bad, the Form of God be
reserved for the good alone.
11. For what is it that the good are to receive.? Behold
1 am now expressing that which I did not express a little
above ; and yet in expressing I do not express it. For I
said that there we shall be in sound health, shall be safe,
shall be living, shall be without scourges, without hunger and
thirst, without failing, without loss of our eyes. All this I
said ; but what we shall have more, I said not. We shall
viii. see God. Now this will be so great, yea so great a thing will it
be, that in comparison of it, all the rest is nothing. I said
that we shall be living, that we shall be safe and sound, that
we shall suffer no hunger and thirst, that we shall not fall
into weariness, that sleep will not oppress us. All this,
what is it to that happiness, whereby we shall see God ?
I Cor. 2, because then God cannot be now manifested as He is,
9.
Whom nevertheless we shall see ; therefore, what eye hath
not seen, nor ear heard, this the good shall see, this shall
the godly see, this the merciful shall see, this shall the faith-
ful see, this shall they see who shall have a good lot in the
resurrection of the body, for that they have had a good
obedience in the resunection of the heart.
1 2. Shall then the wicked man see God too } of whom
Isaiah saith. Let the ungodly be taken away, that he see not
Is. 26, the Glory of God. Both the ungodly and the godly then
Sept. shall see that Form ; and when the sentence, Zt^^ ///e unyodly
be taken away that he see not the Glory of God, shall have
been pronounced ; it remains that as to the godly and the
good, that be fuUilled which the Lord Himself ])romised,
when He was here in the flesh, and seen not by the good
only, but by the eril also. He spake amongst the good and
evil, and was seen of all, as God, hidden, as Man, manifested;
as God ruling men, as Man appearing among men : He spake,
John I say, among them, and said. Whoso loveth Me, keepeth My
' ' coinmandntenls ; and he that loveth Me, shall be loved of My
Xt, inform ofMan,to be seen by all; in Form oJ'Godjby such as love 561
Father, and I will love him. And as if it were said to Him, Serm.
And what wilt Thou give him ? And / will, He saith, mani- ^To7q\
/est Myself to him. When did He say this ? When He was
seen by men. When did He say this ? When He was seen
even by them, by whom He was not loved. How then was
He to manifest Himself to them that loved Him, save in
Such a Form, as they who loved Him then saw not? There-
fore, seeing that the Form of God was being reserved, the Form
of man manifested; by the Form of man, speaking to men, con-
spicuous and visible. He manifested Himself to all, both
good and bad, He reserved Himself for them that loved Him.
13. When is He to manifest Himself to them that love j^.
Him ? After the resurrection of the body, when the ungodly
shall be taken away that he see not the Glory of God. For
then whe7i He shall appear, we shall be like Him ; for we \ john
shall see Him as He is. This is life eternal. For all that^' '^•
we said before is nothing to that life. That we live, what is
it? That we are in health, what is it? That we shall see
God; is a great thing. This is life eternal; this Himself
hath said, But this is life eternal, that they may know ^ . ,7
Thee the Only True God, and Jesus Christ Whom Thou^.
hast sent. This is life eternal, that they may know, see, com-
prehend, acquaint themselves with what they had believed,
may perceive that which they were not yet able to compre-
hend. Then may the mind see what eye hath not seen^ nor
ear heard, neither hath it ascended into the heart of man;
this shall be said to them at the end. Come, ye blessed of My Mat.25
Father, receive the kingdom which hath been prepared for^'^-
you from the beginning of the world. Those wicked ones
then shall go into everlasting- burning. But the righteous,
whither? Into life eternal. What is life eternal ? This is
lije eternal, that they may know Thee, the Only True God,
and Jesus Christ, Whom Thou hast sent.
14. Speaking then of the future resurrection of the body, x.
and not leaving us thus. He saith. He hath given Him power
to exec^iie judgment also, because He is the Son of 3Ian.
Marvel not at litis, for the hour shall come. He did not
add in this place, and now is; because this hour shall be
hereafter, because this hour shall be at the end of the world,
because this shall be the last hour, shall be at the last trump.
Marvel not at this, because I have said. He hath given Him
oii'2 Since God made us of nothing, He can remake us of the dust.
Serm. potter to execute judgment also, because He is the Son of
}'^^J^^:Ma/i. Marvel not. For this reason have I said this,
because it behoves Him as Man to be judged by men. And
what men shall He judge? Those Whom He finds alive?
John 5, Not only those, but what ? The hour shall come, ivJien they
that are in the graves. How did He express those that are
dead in the flesh ? They who are in the graves, whose
corpses lie buried, whose ashes are covered up, whose bones
are dispersed, whose flesh is flesh no more, and yet is entire
to God. TJie hour shall come, when all that are in the graves
shall hear His Voice, and shall come forth. Be they good
or bad, they shall hear the Voice, and shall come forth. All
'infero- the bands of the grave' shall be burst asunder; all that was
lost, yea rather was thought to be lost, shall be restored.
For if God made man who was not, can He not refashion
that which was ?
xi. 15. I suppose when it is said, " God shall raise the dead
again," no incredible thing is said; for it is of God, not of
man, that it is said. It is a great thing which shall be done,
yea, an incredible thing that shall be done. But let it not
be incredible, for see, Who It is That doeth it. He it is
said shall raise thee. Who created thee. Thou wast not,
and thou art; and once made, shalt thou not be? God
forbid thou shouldest think so ! God did something more
marvellous when He made that which was not ; and never-
theless He did make that which was not; and shall it be
disbelieved that He is able to refashion that which was, by
those very persons whom He made what they were not? Is
this the return we make to God, we who were not, and were
made? Is this the return we make Him, that we will not
believe that He is able to raise again what He hath made ?
Is this the return which His creature renders Him ? " Have
I therefore," God saith to thee, " made thee, O man, before
thou wast, that thou shouldest not believe Mo, that thou
shalt be what thou wast, who hast been able to be what thou
wast not?" But you will say, " Lo, what I see in the tomb, is
dust, ashes, bones ; and shall this receive life again, skin, sub-
stance, flesh, and rise again ? what ? these ashes, these bones,
which I see in the tomb?" Well. At least thou scest ashes,
thou seest bones in the tomb ; in thy mother's womb there was
nothing. 7'his thou secst, ashes at least there are, and bones;
Our Lord's witness true, but not to the unbelieving. 563
before that thou wast, there was neither ashes, nor bones ; and Serm.
yet thou wast made, when thou wast not at all ; and dost thou ['i^^7]b?]'
not believe that these bones, (for in whatever state, of what-
ever kind they are, yet they are,) shall receive the form
again which they had, when thou hast received what thou
hadst not? Believe; for if thou shalt believe this, then
shall thy soul be raised up. And thy soul shall be raised up
now ; The hour shall come, and now is ; then to thy bless-
ing shall thy flesh rise again, when the hour shall come, that
all that are in the graves shall hear His Voice, and shall
come forth. For thou must not at once rejoice, because
thou dost hear and come forth ; hear what follows, TTie^/ ^'- 29.
that have done good unto the resurrection of life; but they
that have done evil unto the resurrection of damnation.
Turning to the Lord, &c.
SERMON LXXVIII. [Ben. CXXVIII.]
On the words of the Gospel, John v. " If I hear witness of Myself," &c.
and on the words of the Apostle, Gal. v. " Walk in the Spirit, and ye
shall not fulfil the lusts of the flesh. For the flesh lusteth," &c.
1. We have heard the words of the holy Gospel; and this 1.
that the Lord Jesus saith, If I bear witness of Myself, My J°^" ^^
witness is not true, may perplex some. How then is not
the witness of the Truth true ? Is it not Himself Who hath
said, / am the Way, and the Truth, and the Life ? Whom then Johni4,
are we to believe, if we must not believe the Truth ? For of
a surety he is minded to believe nothing but falsehood, who
does not choose to believe the truth. So then this was spoken
on their principles, that you should understand it thus, and
gather this meaning from these words ; Jf I bear witness of
Myself, My witness is not true, that is, as ye think. For He
knew well that His Own witness of Himself was true ; but
for the sake of the weak, and hard of belief, and without
understanding, the Sun looked out for lamps. For their
weakness of sight could not bear the dazzling biightness of
the Sun.
564 Xt His own Witness in John and in the Martr/rs ; dwelling in them
Serm. 2. Therefore was John sought for to bear witness to the
r^i^gj^'j Truth ; and ye have heard what He said; Ye came unto
^Ts^ John; He ?ra.<; a burning and a shining lamp, and ge were
V. 35. willing for a season to rejoice in his light. This lamj) was
prepared for their confusion, for of this was it said so long
Ps. 132, time before in the Psalms, / have prepared a lamp for Bline
Anointed. What ! a lamp for the Sun ! His enemies will I
^' 18. clothe with confusion : hut upon Himself shall my sanctiji-
cation flourish. And hence they were in a certain place
confounded by means of this very John, when the Jews said
Luke20, tQ ^j^g Lord, By what authority doest Thou these things ?
Tell t(s. To whom He answered, Bo ye tell Me too. The
baptism of John, was it from heaven, or of men? They
heard, and held their peace. For they thought at once
with themselves. //" ice shall say, Of men; the people will
stone us ; for they hold John as a prophet. If ice shall say.
From heaven; He will say to ns. Why then have ye not
believed him? For John bare witness to Christ. So
straitened in their hearts by their own questions, and taken
in their own snares, they answered, JVe do not know. What
else could the voice of darkness be ? It is right indeed for a
man when he does not know, to say, " I know not." But
when he does know, and says, " I know not ;" he is a witness
against himself. Now they knew well John's excellency,
and that his baptism was from heaven ; but they were
unwilling to acquiesce in Him to Whom John bare witness.
But when they said, We do not knou^ ; Jesus answered
them. Neither will I tell you by what authority I do these
things. And they were confounded ; and so was fulfilled,
/ have prepared a lamp for Mine Anointed, His enemies
will I clothe icith confusion.
ii. 3. Are not Martyrs witnesses of Christ, and do they not
bear witness to the truth.? But if we think more carefully,
when those Martyrs bear witness, He beareth witness to
Himself. For He dwelleth in tlie Martyrs, that they may
bear witness to the truth. Hear one of the Martyrs, even
^.^*""- the Apostle Paul ; Would ye receive a proof of Christ, Who
Vulg. speaketh in Me? When John then beareth witness, Christ,
Who dwelleth in John, beareth witness to Himself. Let Peter
bear witness, let Paul bear witness, let the rest of the Apostles
thro'' the Holy Spirit, Who is Love arid sheds love in the heart. 565
bear witness, let Stejshen bear witness, it is He Who dwelleth Serm.
in them all that beareth witness to Himself. For He without ^''28^g'4
them is God, they without Him, what are they ?
4. Of Him it is said, He ascended up on high. He /et/Ps. 68,
captivity captive, He gave gifts unto men. What is, i^eEphes.
led captivity captive? He conquered death. What is, He^^^-
led captivity captive^ The devil was the author of death,
and the devil was himself by the Death of Christ led cap-
tive. He ascended t(p on high. What do we know higher
than heaven? Visibly and before the eyes of His disciples
He ascended into heaven. This we know, this we believe,
this we confess. He gave gifts unto men. What gifts } The
Holy Spirit. He who giveth such a Gift, what is He Himself?
For great is God's mercy; He giveth a Gift equal to Him-
self; for His Gift is the Holy Spirit, and the Whole Trinity,
Father and Son and Holy Spirit, is One God. What hath
the Holy Spirit brought us? Hear the Apostle; The love q/'Rom. 5,
(?of/, saith he, hath been shed abroad in our hearts. Whence,
thou beggar, hath the love of God been shed abroad in
thine heart? How, or wherein hath the love of God been
shed abroad in the heart of man? We have, saith he, this 2 Cot. 4,
treasure in earthen vessels. Why, in earthen vessels ?
That the excellency of the poiver may be of God f Finally,
when he had said. The love of God, hatlt been sited abroad
in our hearts; that no man might think that he hath this
love of God of himself, he added immediately, By the Holy
Spirit, Who hath been given to us. Therefore, that thou jjj^
mayest love God, let God dwell in thee, and love Himself in
thee, thatis, toHislovelet Him move thee, enkindle, enlighten,
arouse thee.
5. For in this body of ours there is a struggle; as long as
we live, we are in combat; as long as we are in combat, we
are in peril; but, in all these things we are conquerors ^^^ g
through Him Who loved its. Our combat ye heard of just now ^7.
when the Apostle was being read. All the law, saith he, is Gal. 6,
fulfilled in one word, even in this, TJtou shall love thy ^^•
neighbour as thyself. This love is from the Holy Spirit.
Thou shall love thy neighbour as thyself First see, if thou
knowest yet how to love thyself; and then will 1 commit to
thee the neighbour whom thou art to love as thyself. But if
56G The soul must he subdued to God, thejksh to the soul.
Sf.rm. thou dost not yet know how to love thyself; I fear lest thou
[128. B.J shonldest deceive thy neighbour as thyself. For if thou lovest
iniquity, thou dost not love thyself. The Psalm is witness;
Ps. 10, But ivhoso loveth iniquity, hateth his own soul. Now if thou
11 e'v ^^^'^ thine own soul, what doth it profit thee that thou dost
love thy flesh? If thou hate thine own soul, and lovest thy
flesh, thy flesh shall rise again; but only that thy soul may
be tormented. Therefore the soul must first be loved, which is
to be subdued unto God, that this service may maintain its
due order, the soul to God, the flesh to the soul. Wouldest
tliou that thy flesh should serve thy soul? Let thy soul serve
God. Thou oughtest to be ruled, that thou mayest he able
to rule. For so perilous is this struggle, that if thy Ruler
forsake thee, ruin must ensue.
iv. 6. What struggle ? But if ye Lite and devour one another,
?5^'ir' ^^'^^^ heed that ye he not consumed one of another. But I
say, Walk in the Spirit. I am quoting the words of the
Apostle, which have been just read out of his Epistle. But
I say, Walk in the Spirit, and ye shall not fulfil the lusts of
the flesh. But I say, Walk in the Spirit, and the lusts of
the flesh, he did not say, " Ye shall not have ;" nor did he
say, " Ye shall not do;" but. Ye shall not fulfil. Now
what this is, with the Lord's assistance, I will declare as I
shall be able ; give attention, that ye may understand, if ye
are walking in the Spirit. But I say. Walk in the Spirit, and
ye shall not fulfil the lusis of the flesh. Let him follow on;
if haply any thing, as this which is here obscure, may be
understood more easily by the sequel of his words. For I
saidj that it was not without a meaning that the Apostle
would not say, " Ye shall not have the lusts of the flesh ;"
nor again would even say, " Ye shall not do the lusts of the
flesh;" but said, Ye shall not fulfil the lusts of the flesh.
He hath set forth this struggle before us. In this battle are
'Deomi- wc occupied, if we are in ' God's service. What then follows ?
htamus p^^. i]^q fl^sJi lusteth against the spirit, and the spirit against
the flesh. For these are contrary the one to the other, so that
ye do not the things that ye would. This, if it be not under-
stood, is with exceeding peril heard. And therefore anxious
as I am lest men by an evil interpretation should perish, I
have undertaken with the Lord's assistance to explain these
I
Perilous abuse of Gal. v. " f cannot do the things I icoiild.^'' bQ7
words to your affection. We have leisure enougli, we have Serm.
begun early in the morning, the hour of dinner does notrj';,^^^^'^'''
press; on this day, the sabbath that is, they that hunger after
the word of God are wont especially to meet together. Hear v,
and attend, I will speak with what carefulness I can,
7. What then is that which I said, " Is heard with peril if
it be not understood?" Many overcome by carnal and damn-
able lusts, commit all sorts of crimes and impurities, and
wallow in such abominable vmcleanness, as it is a shame even
to mention; and say to themselves these words of the Apostle.
See what the Apostle has said, So tJtatye cannot do the things Gal 5
that ye ivould. I would not do them, I am forced, I am com- im-
pelled, I am overcome, / do the things that I would not, as Rom. 7
the Apostle says. The flesh lusteth against the Spirit, and^^-
the Spirit against the flesh, so that ye cannot do the things
that ye would. You see with what peril this is heard, if it be
not understood. You see how it concerns the pastor's office,
to open the closed fountains, and to minister to the thirsty
sheep the pure, harndess water.
8. Be not willing then to be overcome when thou fightest.
See what kind of war, what kind of battle, what kind of strife
he hath set forth, within, within thine own self. The flesh
lusteth against the Spirit. If the Spirit lust not also against
the flesh, commit adultery. But if the Spirit lust against the
flesh, I see a struggle, I do not see a victory, it is a contest.
The flesh lusteth against the Spirit. Adultery has its
pleasure. I confess that it has its pleasure. But, The
Spirit lusteth against the flesh: Chastity too has its
pleasure. Therefore let the Spirit overcome the flesh; or by
all means not be overcome by the flesh. Adultery seeks the
darkness, chastity desires the light. As thou wouldest wish
to appear to others, so live; as thou wouldest wish to appear
to men, even when beyond the eyes of men so live; for
He Who made thee, even in the darkness seeth thee.
Why is chastity praised publicly by all? Why do not ev^en
adulterers praise adultery? Whoso then seeketh the truth, Johns,
co)7ieth to the light. But adultery has its pleasure. Be^^".
it contradicted, resisted, opposed. For it is not so that
thou hast nothing wherewith to fight. Thy God is in
thee, the good Spirit hath been given to thee. And not-
pp
568 The Spirit lustelh (Kf-if flesh oulij nhore He isi.e.imfgood.
Skrm. withstanding tliis llesli of ours is permitted to lust against
[l28.BJthe spirit by evil suggestions and reaP delights. Be that
' genui- secured which the Apostle saith, Let not sin reign in your
Rom. 6 ''^^oi'ft^l body. He did not say, " Let it not be tliere." It is
12 there already. And this is called sin, because it has befallen
' inerito us through the wages^ of sin. For in Paradise the flesh did
not lust against the spirit, nor was there tliis struggle there,
where was peace only ; but after the transgression, after
that man was loth to serve God, and was given up to
himself; yet not so given up to himself as that he could so
much as possess himself; but possessed by him, by whom
deceived; the flesh began to lust against the Spirit. Now
it is in the good that it lusleth against the Spirit ; for in the
bad it has nothing to lust against. For there doth it lust
against the Spirit, where the Spirit is.
y. For when he says, Thejiesh lusteth against the Spirit,
and the Spirit against the flesh ; do not suppose that so
much hath been attributed to the spirit of man. It is the
Spirit of God Who tighteth in thee against thyself, against
that which in thee is against thee. For thou wouldest not
stand to God-ward ; thou didst fall, wast broken ; as a vessel
when it falls from a man's hand to the ground, wast thou
broken. And because thou wast broken, therefore art thou
turned against thyself; therefore art thou contrary to thine
own self. Let there be nought in thee contrary to thyself,
vii. and thou shalt stand in thine integrity. For that thou mayest
know that this office appertaineth to the Holy Spirit; the
Rom. 8, Apostle saith in another place, For if ye live after the flesh,
^•' ye shall die; hut if ye through the Spirit do mortify the
deeds of the flesh, ye shall live. From these words man was
at once uplifting himself, as though by his own spirit he
were able to mortify the deeds of the flesh. If ye live after
the flesh, ye shall die; bnt if through the Spirit ye do mortify
the deeds of the flesh, ye shall live. Explain to us. Apostle,
through what spirit } For man also hath a spirit appertaining
to his pro])er nature, whereby he is man. For man consists
1 Cor. of body and spirit. And of this spirit of man it is said, No
man knoweth the things of a man, save the spirit of man
which is in him. I sec then that man himself hath his own
spirit appertaining to his proper nature, and I hear thee
2, U.
ThatSpirit^hy IVhom we arenottsqf God, led, mortify thejfcsh. 569
saying, Bid if through the Spirit ye do mortify the deeds of Serm.
the flesh, ye shall live. I ask, through what sph'it; mym^g^Ri
own, or God's ? For I hear thy words, and am still perplexed
by this ambiguity. For when the word spirit is used, it
is used sometimes of the spirit of a man; and of cattle, as it
is written, that all flesh which had in itself the spirit of life, Gen.6,
died by the flood. And so the word spirit is spoken of cattle, 7' 22.
and spoken of man too. Sometimes even the wind is called
spirit; as it is in the Psalm, Fire, hail, snow, frost, thevs.ur,
spirit of the tempest. For as much then as the word spirit^ ^y^^'
is used in many ways, by Avhat spirit, O Apostle, hast thou 148.
said that the deeds of the flesh are to be mortified; by mine
own, or by the Spirit of God ? Hear what follows, and under-
stand. The difficulty is removed by the following words.
For when he had said. But if through the Sjnrit ye mortify Rom. 8,
the deeds of the flesh, ye shall live; he added immediately,
For as many as are acted^ upon by the Spirit of God, they ' agun-
are the sons of God. Thou dost act, if thou art acted upon,
and actest well, if thou art acted upon by the Good. So
then when he said to thee, If through the Spirit ye mortify
the deeds of the flesh, ye shall live ; and it was doubtful with
thee of what spirit he had spoken, in the words following
understand the Master, acknowledge the Redeemer. For That
Redeemer hath given thee the Spirit Whereby thou mayest
mortify the deeds of the flesh. For as many as are acted
upon by the Spirit of God, they are the sons of God. Tliey
are not the sons of God if they are not acted upon by the
Spirit of God. But if they are acted upon ])y the Spirit of
Goil, they fight; because they have a mighty Helper. For
God doth not look on at our combattings as the people do
at the gladiators-. The people may favour the gladiator, help 2 veua-
him they cannot when he is in peril. "'^^^
10. Sothenhere too ; The flesh lusteth against the Spirit, and viii.
the Spirit against the flesh. And what means, So that ye cannot
do the things that ye would ? For here is the peril with one
who understands it amiss. Be it now my ofiice to explain it,
howsoever incompetent. So that ye cannot do the things that
ye xoould. Attend, ye holy ones, whosoever ye are that are
fighting. To them that are battling do I speak. They who
p p 2
570 Here, not peace from Ihejleslt but victory.
Serm. are fighting, understand; lie tliat is not fighting, understands
r ^gYB.'f iiie not. Yea, he that is lighting, 1 will not say understands
me, but anticipates nic. What is the chaste man's wish ?
That no lust should rise uj) in his members at all opposed to
chastity, lie wishelh for peace, but as yet he hath it not.
For when we shall have come to that state, where there shall
rise 11}) no lust at all to be oj)posed, there will be no enemy
for us to struggle with ; nor is victory a matter for expectation
there, for that there is triumphing over the now vanquished
1 Cor. foe. Hear of this victory, in the Apostle's own words; This
&c/' ' corruplihle must put on incur ruption, and this mortal must
put on immortality. Now when this corruptible shall have
put on incorruption, and this mortal shall have put on im-
mortality; then shall be brought to 2jass the saying that
is nrilten, Death is swalloiced up in victory. Hear the
voices of them that triumph ; O death, tchere is thy con^
tention ? O death, where is thy sting? Tliou hast smitten,
thou hast wounded, thou hast thrown down; but He hath
been wounded for me Who made me. O death, death, He
Who made me hath been wounded for me, and by His Death
hath overcome thee. And then in triumjjh shall they say, O
death, where is thy contention ? O death, ichere is thy sting ?
ix, 1 !• But now, when the flesh lusteth against the Spirit, and
the Spirit against thejlesh, is the contention of death ; we do
not what we would. Why ? l^ecause we would that there
should be no lusts, but we cannot hinder it .'' Whether we
'titillant will or uot, we have them ; whether we will or not, they solicit',
they allure, they sting, they disturb us, they will be rising.
They are repressed, not yet extinguished. How long does
the flesh lust against the Spirit, and the Spirit against the
flesh ? Will it be so, even when the man is dead ? God
forbid ! Thou puttest ofl" the flesh, how then shalt thou
draw the lusts of the flesh along with thee .? Nay, if thou
hast fought well, thou shalt be received into rest. And from
this rest, thou passest to be crowned, not condemned ; that
thou mayest after it be brought to the Kingdom. As long
then as we live here, my brethren, so it is ; so is it with us
even who have grown old in this warfare, less mighty
enemies it is true we have, but yet we have tliem. Our enemies
To fhe end evil desires uill rise, may he quelled. 571
are in a measure wearied out even now hj age ; but never- Serm.
tireless, wearied though they be, they do not cease to harass ri'gs^R f
by such excitements as they can the quiet of old age.
Sharper is the fight of the young; we know it well, we have
passed through it : The flesh then lusieth against the Spirit,
and the Spirit against the flesh; so that ye cannot do the things
that ye woidd. For what would ye, O holy men, and good
warriors, and brave soldiers of Christ ? what would ye ?
That there should be no evil lusts at all. But ye cannot
help it. Sustain' the wai', hope for triumph. For now in ' ^^^^'
the meanwhile ye must fight. The flesh lusteth against the
Spirit, and the Spirit against the Jlesh; so that ye cannot
do the things that ye icoidd ; that is, that there should be
no lusts of the flesh at all.
12. But do what ye are able; what the Apostle himself x.
says in another place, which I had already begun to repeat ;
Let not sin reign in your mortal body, to obey the desires Rom. 6,
thereof. Lo, what I would not; evil desires arise ; but obey '
them not. Arm thyself, assume the weapons of war. The
precepts of God are thy arms. If thou listen to me as thou
shouldest, thou art armed even by that which I am speaking.
" Lei not sin, he says, reign in your mortal body. For as
long as ye bear a mortal body, sin doth fight against you ;
but let it not reign." What is. Let it not reign ? That is,
to obey the desires thereof. If ye begin to obey, it reigns.
And what is it to obey, but to yield your members as instru-
ments ofiniqidty unto sin ? Nothing more excellent than this
teacher. What wouldest thou that I should yet explain to
thee ? Do what thou hast heard. Yield not thy members
instruments of iniquity unto sin. God hath given thee power
by His Spirit to restrain thy members. Lust riseth up,
restrain thy members ; what can it do now that it hath risen ?
Restrain thou thy members; yield not thy members instru-
ments of iniquity unto sin ; arm not thine adversary against
thyself. Restrain thy feet, that they go not after unlawful
things. TiUst hath risen up, restrain thy members ; restrain
thine hands from all wickedness ; restrain the eyes, that they
wander not astray; restrain the ears, that they hear not the
words of lust with pleasure ; restrain the whole body, restrain
the sides, restrain its highest and lowest parts. What can
572 Lvsts ^donc' i)imai),ifi)i hhn^nol \fulJiUedC eascepl hyhirn.
Serm. lust do? How to rise up, it knoweth. How to conquer, it
^"28^!] knoweth not. By rising up constantly Avithout effect, it Usarns
not even to rise.
'^^- 13. Let us then return to the words, which I had set
forth out of the Apostle as obscure, and we shall now see
them to be ])lain. For this I had sot forth, that the Apostle
did not say, " Walk in the Spirit, and ye shall not have the
lusts of the llesh ;" because we must necessarily have them.
Why then did he not say, " Ye shall not do the lusts of the
flesh ?" Because we do them ; for we do lust. The very
Eoin. 7, lusting, is doing. But the Apostle says, Noiv il is no
'' more I tlint do if, hut si/t that dicelleiJi in me. What then
hast thou to beware of? This doubtless, that thou fulfil
them not. A damnable lust hath risen up, it hath risen,
made its suggestion; let it not be heard. It burnetii, and is
not quieted, and thou wouldest that it should not burn.
Where then is, So that ye cannot do the lltinys that ye uould?
Do not give it thy members. Let it burn without effect,
and it will spend itself. In tliee then these lusts are done.
It must be confessed, they are done. And therefore he
said, Ye shall not fnljil. Let them not then be fulfilled.
Thou hast determined to do, thou hast fulfilled. For thou
hast fulfilled it, if thou determinest upon committing
adultery, and dost not commit it, because no place hath been
found, because no opportunity is given, because, it may
be, she for whom thou seemest to be disturbed is chaste;
lo, now she is chaste, and thou art an adulterer. Why ?
Because thou hast fulfilled lusts. What is, " hast fulfilled?"
Hast determined in thy mind upon committing adultery.
If now, which God forbid, thy members too have wrought,
thou hast fallen down headlong into deatli.
xii. 14. Christ raised up the daughter of the ruler of the
g^"'"^"''' synagogue who was dead in the house. She uas in the
Vid. house, she had not yet been carried out. So is the man
48.'(Ben.^^^° hath determined on some wickedness in his heart; he is
•^8.) dead, but he lies within. But if he has come as far as to the
action of the members, he has been carried out of the house.
Luke 7, But the Lord raised also the young man, the widow's son,
''''^' when he was being carried out dead beyond the gale of the
city. So then I venture to say, Thou hast determined in
Gradations of sin, analogous to the dead raised by Xt. 573
tliine heart, if thou call thyself back from thy deed, thou wilt Serm.
be cured before thou put it into action. For if thou repent r'm'a^DV
in thine heart, that thou hast determined on some bad and
wicked and abominable and damnable thing ; there where
thou wast lying dead, within, so within hast thou arisen.
But if thou have fulfilled, now hast thou been carried out;
but thou hast One to say to thee, Young man, I say unto
thee. Arise. Even though thou have perpetrated it, repent
thee, return at once, come not to the sepulchre. But even
here I find a third one dead, who was brought even to the
sepulchre. He has now upon him the weight of habit, a
mass of earth presses him down exceedingly. For he has
been practised much in unclean deeds, and is weighed down
exceedingly by his immoderate' habit. Here too Christ ' nimia
crieth, Lazarus, come forth. For a man of very evil habit Jo^nn,
. ■ 43. &c
now stinketli. With good reason did Christ in that case
cry out ; and not cry out only, but with a loud Voice cried
out. For at Christ's Cry even such as these, dead though
they be, buried though they be, stinking though tliey be, yet
even these shall rise again, they shall rise again. For of
none that lieth dead need we despair under such a Raiser
up. Turn we to the Lord, &c.
SERMON LXXIX. [CXXIX. Ben.]
On the words of the (Jospel, John v. " Search the Scriptures, in which ye
think ye have eternal life," &c. against the Donatists.
1. Give heed. Beloved, to the lesson of the Gospel which i.
has just sounded in our ears, whilst I speak a few words as
God shall vouchsafe to me. The Lord Jesus was speaking to
the Jews, and said to them, Search the Scriptures, in which -^ohn 5,
39
ye think ye have eternal life, they testify of 3Ie. Then a
little after He said, / am come in My Father's Name, and ye v. 43.
have not received Me; if another shall come in his own name,
him ye will receive. Then a little after; How can ye believe, v. 44.
who look for glory one from another, and seek not the glory
which is of God only? At last He saith, / do not accuse- ^^-
C)l^TlieIemen of lhePharisees,receiiing(jloryfrom one another.
Serm. you to the Father ; there is one that accuseth you, Moses, in
[p9 13 1 '^^'honi ye trust. For had ye believed Moses, ye v)Oidd haply
v74(r believe Me also, for he wrote of Me. But seeing ye believe
^- "*''• not his icords, how can ye believe Me? At these sayings
' (li villi which have been set before us from divine' inspiration, out of
the reader's mouth, but by the Saviour's ministry, give ear
to a few words, not to be estimated by their number, but to
be duly weighed,
ii. 2. For all these things it is easy to understand as touch-
ing the Jews. But wc must beware, lest, when we give too
much attention to them, we withdraw our eyes from our-
selves. For the Lord was speaking to His disciples ; and
assuredly what He spake to them. He spake to us too their
Mat.28, posterity. Nor to them only does what He said, Lo, I am
'^'^' with you alway even unto the end of the world, ^PPb'? ^^^
even to all Christians that should be after them, and succeed
them even unto the end of the world. Speaking then to
iMat. IG, them He said. Beware of the leaven of the Pharisees. They
at that time thought that the Lord had said this, because
they had brought no bread ; they did not understand that
Beicare of the leaven of the Pharisees meant, " beware of
the doctrine of the Pharisees." What was the doctrine of
the Pharisees, but that which ye have now heard? Seeking
glory one of another, looking for glory one from another,
and not seeking the glory ichich is of God only. Of these
liom- the Apostle Paul thus speaks ; / bear them record that they
' ' have a zeal of God, but not according to knowledge. They
have, he says, a zeal of God; I know it, I am sure of it; I
was once among them, I was such as they. They have, he
says, a zeal of God, but not according to knowledge. What is
this, O Aposde, not according to knowledge? Explain to us
what the knowledge is thou dost set forth, which thou dost
grieve is not in them, and wouldest should be in us? He went
on and subjoined and developed what he had set forth closed.
What is. They have a zeal of God, but not according to
Ibid. 3. knowledge? For they being ignorant of God^s rig/iteoi/sness,
and uishing to establish their own, have not submitted them-
selves unto the righteousness of God, To be ignorant then
of God's righteousness, and to wish to establish one's own,
this is to look for glory one from another, and not to seek
The Church heiny the Body of Xt, speaks ic'iAh His tcords. 515
the ylory which is of God only. This is the leaven of the Serm.
Pharisees. Of this the Lord bids beware. If it is ser-^fjgj^;
vants that he bids, and the Lord that bids, let us beware ;
lest we hear, Why say ye to Me, Lord, Lord, and do not ihe^^^^*^- 7,
things which I say ? Luke 6,
3. Let us then leave a while the Jews to whom the Lord^*^:..
was then speaking. They are without, they will not listen
to us, they hate the Gospel itself, they procured false
witness against the Lord, that they might condemn Him
when alive ; other witness they bought with money against
Him when dead. When we say to them, " Believe on Jesus,"
they answer us, " Are we to believe on a dead man ?" But
when we add, " But He rose again ;" they answer, " Not* at ' absit
all ;" His disciples stole Him away from the sepulchre. The
Jewish buyers love falsehood and despise the truth of the
Lord, the Redeemer. What thou art saying, O Jew, thy
parents bought for money; and this which they bought hath
continued in thee. Give heed rather to Him That bought
thee, not to him who bought a lie for thee.
4. But as I have said, let us leave these, and attend rather to
these our brethren, with whom we have to do. For Christ is
the Head of the Body. The Head is in Heaven, the Body
is on earth ; the Head is the Lord, the Body His Church.
But ye remember it is said, Jliey shall be two in one J/esh. Ephes.
Tins is a great mystery'^, says the Apostle, hut 1 speak //<2'^^'^^*
Christ and in the Church. If then they are two in onementum
flesh, they are two in one voice. Our Head the Lord Christ
spake to the Jews these things which we heard, when the
Gospel was being read. The Head to His enemies; let
the Body too, that is, the Church, speak to its enemies.
Ye know to whom it should speak. What has it to say? It
is not of myself that I have said, that the voice is one;
because the flesh is one, the voice is one. Let us then say
this to them ; I am speaking with the voice of the Church.
" O brethren, dispersed children, wandering sheep, branches
cut off', why do ye calumniate me .'' Why do ye not acknow-
ledge me? Search the Scriptures, in which ye think ye have
eternal life, they testify of meC to the Jews our Headsaith,
what the Body saith to you; Ye shall seek me, and shall not John 7,
36.
576 The (). T. prophesies of Xt andthe Church in 1/ same places.
SEKM.Jind me. Why? Because ye do not search (he Scriptures,
mg^B V^'"^"'*' ^^'^^ify of me.
~^~ 5. A testimony for the Head; To Abraham, and his seed
Gal. 3, were the proi/tisrs wade. He saith not, And to seeds, as of
mauij, but as of one, And to tlnj seed, tvhich is Christ. A
testimony for the body unto Abraham, which the Apostle
^«^»-22, hath brought forward. To Abraham irere the promises made.
As 1 live, saith the Tord, I snear by Myself, because thou
hast obeyed My Voice, and hast not spared thine own
beloved son for Me, that in blessiiiy I trill bless thee, and in
multiplying I will multiply thy seed as lite stars (f heaven,
and as the sand of the sea, and in thy seed shall all nations
of the earth be blessed. Thou hast here a testimony for the
Head, and one for the Body. Hear another, short, and almost
in one sentence including a testimony for the Head and for
the Body. The Psalm was speaking of the Resurrection of
Ps. 67, Christ ; Be Thou exalted, O God, above the heavens. And
immediately for the Body; And Thy ylory above all the
Ps. 21, earth. Hear a testimony lor the Head; 7 hey diyyed My
^'^g^^' Hands and My Feet., they numbered all My Bones; and
V. 19. they looked and stared upon Me; they divided My yarmen^s
16- '{'-'' (iniony them, and cast lots upon My vesture. Hear im-
18. mediately a testimony for the Body, a {c\w \\ ords afler, All
-£,Y,27.the en Is of the tcorhl shall remember themselves and be
turned nnto the Lord, and all the kindreds of the nations
v- 29. shall worship in His siyht; for the kinydom is the Lord\s,
and He shall hnve dominion over the nalionS' Hear for the
Ps. 19,5. Head ; And He is: as a bridegroom coining forth out (f His
hride-chamber. And in this same Psalm hear for the Body;
V. -1, Their sound uent out into all the earth, and their nords
unto the ends of the world.
V. 6. These passages are for the Jews, and lor these of our
own brethren. Why so? Because these Scri]>ture.s of the
Old Testament both the Jews receive, and these our brethren
receive, liul Christ Himself, Whom the others do not receive,
let us see if these last receive. Let Him speak Himself,
speak both for Himself Who is the Head, and for His Body
which is the Church ; lor so in us the head speaks for the
bodv. Hear lor the Head; He was risen from tlie (l(>ad, lie
Donatists,Antichr ists, claiming as (/leir otvn the giftsofXt. 577
found the disciples hesitating, doubting, not bcHeving for Serm.
joy; He opened their understanding that they might under- A\q^\
stand the Scriptures, and said to them. Thus it is written, Lake^i,
and thus it behoved Christ to suffer, and to rise again from "' °"
the dead the third dag. Thus for the Head; let Him speak
for the Body too; And that repentance and remission of
sins should be preached in His Name throughout all nations,
beginning at Jerusalem. Let the Church then speak to her
enemies, let her speak. She does speak clearly, she is not
silent : only let them give ear. Ih'ethren, ye have heard the
testimonies, now acknowledge me. Search the Scriptures,
in which ye hope ye have eternal life: they testify of me.
What I have said is not of mine own, but of my Lord's; and
notwithstanding, ye still turn away, still turn your backs.
How can ye believe me, tvho look for glory one from another,
and seek not the glory which is of God only? For being Hom.
ignorant of God^s righteousness, ye have a zeal of God, but^^'' '' '
not according to knowledge. For being ignorant of God^s
righteousness, and wishing to establish your own, ye have
not subuiitted yourselves to the righteousness of God. What
else is it to be ignorant of God's righteousness, and to wisli
to establish your own, but to say, " It is I who sanctify, it is
I who justify ; what I may have given is holy ?" Leave to
God what is God's; recognise, O man, what is man's.
Thou art ignorant of God's righteousness, and wishest to
establish thine own. Thou dost wish to justify me; it is
enough for thee that thou be justified with me.
7. It is said of Antichrist, and all understand of him vi.
what the Lord said, / am come in My Falher''s Name, and John 5,
ye have not received 3Ie ; if another shall come in his own '
name, him ye will receive. But let us hear John too : Ye ' '^°'^"
. . 2 18.
have heard that Antichrist cometh, and even now are there '
many Antichrists. What is it in Antichrist that we are in
horror of, but that he is to honour his own name, and to
despise the Name of the Lord ? What else doeth he that
saith, " It is I that justify?'' We answer him, " I came to
Christ, not with my feet, but with my heart I came; where
I heard the Gospel, there did I believe, there was I baptized;
because I believed on Christ, I believed on God." Yet says
he, " Thou art not clean." Why.? " Because I was not
578 DoitatUts makiny XCs (jifls depend on 7ne)i\s /loliiiesfi,
Serm. there." " Tell me why am not I cleansed, a man who was
ri29.B.i haptized in Jerusalem, who was baptized, for instance, among
the Ephosians, to whom an Epistle you read was written,
and whose peace you despise ? Lo, to the Ephesians the
Apostle wrote; a Church was founded, and remains even to
this day; yea, remains in greater fruitfulness, remains in
greater numbers, holds fast that which it received of the
Gal. 1, Apostle, If any man preach owjht to you than that ye have
received^ let him he accursed. "What now? what dost thou
say to me ? Am I not clean ? There was 1 baptized, am I not
clean .?" " No, even thou art not." " Why ?" " Because I was
not there." " But He Who is every where, was there. He
W^ho is every where was there, in Whose Name I believed.
Thou coming I know not whence, yea, rather not coming, but
wishing that I should come to thee, fixed in this place, sayestto
me, ' Thou wast not baptized duly, seeing I was not there.'
John 1, Consider Who was there. What was said to John? Upon
33
Whom thou shalt see the Spirit descending like a dove^ this
is He Which haptizeth. Him hast thou seeking for thee;
nay, for that thou hast grudged me who was baptized by
Him, thou hast lost Him rather."
vii. 8. Understand then, my brethren, our language and theirs,
and look which ye would choose. This is what we say ; " Be
we holy, God knoweth it ; be we unrighteous, this again He
knowelh better; place not your hope in us, whatsoever we
I Cor. 4, be. If we be good, do as is written. Be ye imitators of Me,
'^'^^''"a* / also am of Christ. But if we be bad, not even thus are
ye abandoned, not even thus have ye remained without
Matt, counsel : give ear to Him, saying, Do what they say; but do
' ' not ivhat they dor Whereas they on the contrary say,
" If we were not good, ye were lost." Lo, here is another that
shall come in his own name. Shall my life then depend on
thee, and my salvation be tied up in thee? Have I so
1 Cor. forgotten my foundation? Was not Christ the Rock ? Is it
Matt. 7 not that he that buildeth upon the rock, neither the wind
^^- nor the floods overthrow him ? Come then, if thou wilt,
with me upon the Rock, and do not wish to be to me for the
rock.
Johns, 9. Let the Church then say those last words also, If ye
*^' had believed Moses, ye would believe me also ; for he wrote
and ilisbelievin(/ His promise to the Church, despise Christ, bid
of me ; for that I am His body of Whom he wrote. And of Serm.
the Church did Moses write. For I have quoted the words of ^29.0.]
Moses, In thy seed shall all nations of the earth be blessed. Gen. 22,
Moses wrote this in the first book. If ye beUeved Moses, '
ye would also believe Christ. Because ye despise Moses'
words, it must needs be that ye despise the words of Christ.
They have there, saith He, 3Ioses and the Prophets, /e/Lukeie,
them hear them. Nay, father Abraham, but if one wenf^^'^^
unto them from the dead, him they will hear. And He said,^, 31.
If they hear not Moses and the Prophets, neither will they
believe, if one rise again from the dead. This was said of
the Jews: was it therefore not said of heretics? He had viii.
risen from the dead. Who said, It behoved Christ to suffer, ^"^o^'^'
and to rise again from the dead the third day. This I
believe. I believe it, he says. Dost thou believe .? Wherefore
believest thou not what follows ? In that thou believest,
It behoved Christ to suffer, and to rise again from the dead
the third day; this was spoken of the Head; believe also
that which follows concerning the Church, That repent-
ance and remission of sins should be pjreached throughout
all nations. Wherefore dost thou believe as touching the
Head, and believest not as touching the Body ? What hath
the Church done to thee, that thou wouldest so to say
behead her? Thou wouldest take away the Church's Head,
and believe the Head, leave the Body as it were a lifeless trunk.
It is all to no purpose that thou dost caress the Head, like
any devoted servant. He that would take off the head, doth
his best to kill both the head and the body. They are
ashamed to deny Christ, yet are they not ashamed to deny
Christ's words. Christ neither we nor ye have seen with
our eyes. The Jews saw, and slew Him. We have not
seen Him, and believe ; His words are with us. Compare
yourselves with the Jews: they despised Him hanging
upon the Tree, ye despise Him sitting in heaven ; at their
suggestion Christ's title was set' up, by your setting- yourselves 1 stetit.
up, Christ's Baptism is effaced. But what remains, brethren, f^®'^°*^'
but that we pray even for the proud, that we pray even for
the puffed up, who so extol themselves? Let us say to God
on their behalf. Let them know that the Lord is Thy Name ; Ps. 82,
and not that men, but Tho^i Only art the Most High over^^'^^^^
all the earth. Let us turn to the Lord, &c. is.
580 ihir LuriVs miiacles contain mysteries.
SERMON LXXX. [CXXX. Ben.]
On the words of the Gospel, John vi. where the miracle of the five loaves
and the two fishes is related.
Serm. 1. It was a great miracle that was wrought, dearly beloved,
rio^^^T for five thousand men to be filled with five loaves and two
fishes, and the remnants of the fragments to fill twelve baskets.
A great miracle : but we shall not wonder much at what was
done, if we give heed to Him That did it. He multiplied
the five loaves in the hands of them that brake them, Who
multiplieth the seeds that grow in the earth, so as that a k\v
grains are sown, and whole barns are filled. But, because
He doth this every year, no one marvels. Not the incon-
' viUtas siderableness' of what is clone, but its constancy takes away
admiration of it. But when the Lord did these things. He
spake to them that had understanding, not by words only,
but even by the miracles themselves. The five loaves sig-
nified the five books of Moses' Law. The old Law is barley
compared to the Gospel wheat. Tn those books are great
mysteries concerning Christ contained. Whence He saith
John 5, Himself, If y^ Imd believed Moses, ye would believe Me also;
^^'' for lie urate of Me. But as in barley the niaiTow is hid
under the chaff, so in the veil of the mysteries of the Law is
Christ hidden. As those mysteries of the Law are developed
and unfolded; so too those loaves increased when they were
broken. And in this that I have explained to you, I have
broken bread unto you. The five thousand men signify the
people ordered under the five books of the Law. The twelve
baskets are the twelve Apostles, who themselves too were
filled with the fragments of the Law. The two fishes are
either the two precepts of the love of God and our neigh-
bour, or the two people of the circumcision and uncircum-
cision, or those two sacred personages of the king and the
priest. As these things are explained, they are broken ; when
they are understood, they are eaten.
John 6, 2. Let us turn to Him Who did these things. He is Him-
'*'' fieU The Bread Which came down froin heaven ; but Bread
Xttook our Fleshy shed His Blood, togive us what Hegavefor us. 58 1
Which refreshelh the faihng, and doth not fail ; Bread Which Serm.
can be tasted', cannot be wasted. This Bread did the manna ^g^^^'
also figure. Wherefore it is said, He gave them the Bread T^-^
of heaven, man ate Angels'" Bread. Wlio is the Bread of ^^™'
. , . 1 potest,
heaven, but Christ .? But in order that man might eat Angels' consumi
Bread, the Lord of Angels was made Man, For if He had""^^^.
not been made Man, we should not have His Flesh; if Ps. 77,
24 25
we had not His Flesh, we should not eat the Bread of thegg'^, '
Altar. Let us hasten to the inheritance, seeing we hare here- ^•^•''^•
by received a great earnest of it. My brethren, let us long
for the life of Christ, seeing we hold as an earnest the Death
of Christ. How shall He not give us His good things. Who
hath suffered our evil things .? In this our earth, in this evil
world, what abounds, but to be born, to labour, and to die?
Examine thoroughly man's estate, convict me if I lie: con-
sider all men whether they are in this world for any other
end than to be born, to labour, and to die } This is the mer-
chandize of our country : these things here abound. To such
mercliandize did that Merchantman descend. And forasmuch
as every merchant gives and receives; gives what he has,
and receives what he has not; when he ])rocures any thing,
he gives money, and receives what he buys: so Christ too in
this His traffic gave and received. But what received He ?
That which aboundeth here, to be born, to labour, and to die.
And what did He give? To be born again, to rise again, and
to reign (or ever. O Good Merchant, buy us. Why should
I say buy us, when we ought to give Thee thanks that
Thou hast bought us ? Thou dost deal out our Price to us,
we drink Thy Blood; so dost thou deal out to us our Price.
And we read the Gospel, our title' deed. We are Thy ser-i instru-
vants, we are Thy creatures: Thou hast made us. Thou hast""®"^™
redeemed us. Any on(3 can buy his servant, create him he
cannot; but the Lord hath both created and redeemed His
servants; created them, that they might be; redeemed them,
that they might not be captives ever. For we fell into the
hands of the prince of this world, who seduced Adam, and
made him his servant, and began to possess us as his slaves.
But the Redeemer came, and the seducer was overcome.
And what did our Redeemer to him who held us captive ?
For our ransom he held out His Cross as a trap ; he placed
bS2Xttobe/eareil,i/etloi<edmorc;Hisjjast(/i/is y'' most wondrous
SiiRM. in It as a bait His Blood. He indeed had power to shed
rj'j;,,]^," His Blood, he did not attain' to drink it. And in that he
'"monlit shed the Blood of Him Who was no debtor, he was com-
manded to render up the debtors; he shed the Blood of the
Innocent, he was commanded to withdraw from the guilty.
He verily shed His Blood to this end, that He might wipe
out our sins. That then whereby he held us fast was effaced
by the Redeemer's Blood. For he only held us fast by the
bonds of our own sins. They were the captive's chains.
Mat.i2, He came. He bound the strong one with the bonds of His
Passion ; He entered into his house, into the hearts, that is,
of those where he did dwell, and took away his vessels. We
are his vessels. He had filled them with his own bitterness.
This bitterness too he pledged to our Redeemer in the gall.
He had filled us then as his vessels; but our Lord spoiling
his vessels, and making them His Own, poured out the
bitterness, filled them with sweetness.
Ps.33,8. 3. Let us then love Him, for He is sweet. Taste and see
^.Y.3i J/iat the Lord is sweet. He is to be feared, but to be loved
still more. He is Man and God; the One Christ is Man and
God; as one man is soul and body: but God and Man are
not two Persons. In Christ indeed there are two substances,
God and Man; but one Person, that the Trinity may remain,
and that there be not a quaternity introduced by the addition
2homineof the human- nature. How then can it be that God should
Serm. ^^^ have mercy upon us, for whose sake God was made Man?
17. (G7 jMucli is that which He hath done already ; more wonderful is
Ben.) iv. .
(7) note that which He hath done, than what He hath promised ; and
f/j*^^' ^y ^^^^^ which He hath done, ought we to believe what He
hath promised. For that which He hath done, we should
scarcely believe, unless we also saw it. Where do we see
it? In the peoples that believe, in the multitude that has
been brought unto Him. For that luithbeeii fulfilled which
Gen. 12, was promised to Abraham; and from these things which we
see, we believe what we do not see. Abraham was one
single man, and to him was it said, In thy seed shall all
nations be blessed. If he had looked to himself, when would
he have belii.'ved ? He was one single man, and was now
old; and he had a barren wife, and one who was so far
advanced in age, that she could not conceive, even though
Earth is by Xt noic raised to Heaven, believe we it of ourselves. 583
she had not been barren. There was nothina- at all from Serm.
which any hope could be drawn. But he looked to Him [13qrJ
That gave the promise, and believed what he did not see. Lo,
what he believed, we see. Therefore from these things
which we see, we ought to believe what we see not. He
begat Isaac, we saw it not; and Isaac begat .Jacob, and this
we did not see ; and Jacob begat twelve sons, and them we
saw not; and his twelve sons begat the people of Israel ; this
great people we see. I have now begun to mention those
things which we do see. Of the peojjle of Israel was born
the Virgin Mary, and she gave birth to Christ ; and, lo, in
Christ all nations are blessed. What more true } more
certain ? more plain ? Together with me, long after the
world to come, ye who have been gathered together out of
the nations. In this world hath God fulfilled His promise
concerning the seed of Abraham. How shall He not give
us His eternal promises, whom He hath made to be Abra-
ham's seed ? For this the Apostle saith ; But if ye be Gal. 3,
Chrisfs, (they are the Apostle's words,) then are ye Abrahani's
seed.
4, We have begun to be some great thing ; let no man
despise himself: we were once nothing; but we are some-
thing. We have said unto the Lord, Remember that we are Ps. 102,
dust; but out of the dust He made man, and to dust He gave -^ 'y^ '
life, and in Christ our Lord hath He already brought this ^ 03.
same dust to the Kingdom of Heaven. For from this dust
took He flesh, from this took earth, and hath raised earth to
heaven, He Who made heaven and earth. If then these two new
things, not yet done, were set before us, and it were asked of
us, " Which is the most wonderful, that He Who is God
should be made Man, or he who is man should be made a
man of God ? which is the more wonderful .? which the
more difficult ?" What hath Christ promised us .? That
which as yet we see not ; that is, that we should be His men,
and reign with Him, and never die? This is so to say with
difficulty believed, that a man once born should arrive at
that life, where he shall never die. This is what we believe
withaheartwell cleansed', cleansed, I mecin,ofthe world's dust; ' ex-
that this dust close not up our eye of faith. This it is that'^"^^"
we are bid believe, that after we have been dead, we shall be
Q q
584 Greatness of our security in Christ.
Sf.um. even with our dead bodies in life, where we shall never die.
LXXX.
[iso.B.j Wonderful it is; but more wonderful is that which Christ
hath done. For which is the more incredible, that man
should live for ever, or that God should ever die ? That
men should receive life from God is the more credible ; that
God should receive death from men I suppose is the more
incredible. Yet this hath been brought to pass already: let us
then believe that which is to be. If that which is the more
incredible hath been brought to pass, shall He not give us
that which is the more credible .'' For God hath power to
make of men Angels, Who hath made of earthy and filthy
•semina spawn', men. What shall we be ? Angels. What have we
been? I am ashamed to call it to mind; I am forced to
consider it, yet I blush to tell it. What have we been ?
Whence did God make men ? What were we before we
were at all ? We were nothing. When we were in our
mother's wombs, what were we ? It is enough that ye re-
member. Withdraw your minds from the whence ye were
made, and think of what ye are. Ye live; but so do herbs
and trees live. Ye have sensation, and so have cattle sen-
sation. Ye are men, ye have got beyond the cattle, ye are
superior to the cattle ; for that ye understand how great
things He hath done for you. Ye have life, ye have sensa-
tion, ye have understanding, ye are men. Now to this
benefit what can be compared.'' Ye are Christians. For if
we had not received this, what would it profit us, that we
were men ! So then we are Christians, we belong to Christ.
For all the world's rage, it doth not break us ; because we
belong to Christ. For all the world's caresses, it doth not
seduce us ; we belong to Christ.
5. A great Patron have we found, brethren. Ye know
sfenduutthat men depend- much upon their patrons. A dependant
of a man in power will make answer to any one who threatens
him, " Thou canst do nothing to me, as long as my lord's
head is safe." How much more boldly and surely may we
say, " Thou canst do nothing to us, whilst our Head is safe."
Forasmuch as our Patron is our Head. Whosoever depend
upon any man as patron, are his dependants ; we arc the
members of our Patron. Let Him bear us in Himself, and
let no man tear us away from Him. Since what labours
The Body and Blood of Christy our Ransom, Meat and Drink. 585
soever we shall have endured in this world, all that passeth Serm.
T XXX
away, is nothing. The good things shall come which shallpg^gi
not pass away ; by labours we arrive at them. But when we
have arrived, no one teareth us away from them. The gates
of Jerusalem are shut; they receive the bolts too, that to that
city it may be said, Praise the Lord, 0 Jei'usalem, praise thy Ps. 147,
God, 0 Sion. For He hath strengthened the bolts of thy '
gates ; He hath blessed thy children within thee. Who hath
made thy borders peace. When the gates are shut, and the
bolts drawn, no friend goeth out, no enemy entereth in.
There shall we have true and assured security, if here we
shall not have abandoned the truth.
SERMON LXXXI. [CXXXI. Ben.]
On the words of the Gospel, John vi. " Except ye eat the Flesh, &c." and
on the words of the Apostles, and the Psalms, against the Pelagians.
Delivered at the Table of the Martyr St. Cyprian, the 9th of the Calends of
October, 23rd Sept. on the Lord's day.
1, We have heard the True Master, the Divine Redeemer, i.
the human Saviour, commending to us our Ransom, His
Blood. For He spake to us of His Body and Blood ; He
called His Body Meat, His Blood Drink. The faithful re-
cognise the Sacrament of the faithful. But the hearers what
else do they but hear? When therefore commending such
Meat and such Drink He said, Except ye shall eat My John 6,
Flesh and drink My Blood, ye shall have no life in yoii;^*^'
(and this that He said concerning life, Who else said it but
the Life Itself? But that man shall have death, not life,
who shall think that the Life is false,) His disciples were
offended, not all of them indeed, but very many, saying
within themselves, This is an hard saying, icho can hear it ? v. 60.
But when the Lord knew this in Himself, and heard the
murmurings of their thought. He answered them, thinking
though uttering nothing, that they might understand that
they were heard, and might cease to entertain such thoughts.
Q q 2
58(5 Allj'aifh, as hnf Sacraments, God's gift; His gentle drawing.
Serm. What then did He answer? Dofli this offend you f What
[131.rJ///6'« if ye shall see the Son of Man ascend np where
\. 61, 62. He was before? What mcancth this? Doth this offend
you ? " Do ye imagine that I am about to make divisions of
this My Body Which yc see; and to cut up My Members,
and give them to you ? What then if ye shall see the So?i
of 3Ian ascend up where He was before .^" Assuredly, He
Who could ascend Whole could not be consumed. So then
He both gave us of His Body and Blood a healthful refresh-
ment, and briefly solved so great a question as to His Own
Entirencss. Let them then who eat, eat on, and them that
drink, drink; let them hunger and thirst; eat Life, drink
Life That eating, is to be refreshed; but thou art in such
wise refreshed, as that that whereby thou art refreshed, faileth
not. That drinking, what is it but to live ? Eat Life, drink
Life; thou shalt have life, and the Life is Entire. But then
this shall be, that is, the Body and the Blood of Christ shall
be each man's Life; if what is taken in the Sacrament visibly
is in the truth itself eaten spiritually, drunk spiritually. For
V. 63. we have heard the Lord Himself saying, It is the Spirit
That qiiickeneth, but the flesh profiteth nothing. The icords
^- 64. ihat I have spoken unto you, are Spirit and Life. But there
are some of you, saith He, that believe not. Such were they
who said. This is a hard saying, who can hear it? It is
hard, but only to the hard; that is, it is incredible, but only
to the incredulous.
ii. 2. But in order to teach us that this very believing is
V. 65. matter of gift, not of desert, He saith, As I have said unto
you, no man cometh unto Me, except it nerc given him of
My Father. Now as to where the Lord said this, if we call
to mind the foregoing words of the Gospel, we shall find
^ • 44. that He had said. No man cometh unto Me, except the Father
Which hath sent Me dran- him. He did not say lead,
but draw. This violence is done to the heart, not the
body. Why then dost thou marvel ? Believe, and thou
. comest; love, and thou art drawn. Do not suppose here
i any rough and uneasy violence; it is gentle, it is sweet; it is
I the very sweetness that draweth thee. Is not a sheep drawn,
j when fresh grass is shewn to it in its hiniger ? Yet I imagine
that it is not bodily driven on, but last bound by desire. In
Neither faithy nor perseverance in good works, of ourselves. 587
such wise do thou come too to Christ; do not conceive of Serm.
long journey ings ; where thou believest, there thou comest. |-j3Jjg^
For unto Him Who is every where we come by love, not by
sailing, Eut forasmuch as even in this kind of voyage,
waves and tempests of divers temptations abound ; believe on
the Crucified; that thy faith may be able to ascend the Wood.
Thou shalt not sinlc, but shalt be borne upon the Wood.
Thus, even thus, amid the waves of this world did he sail,
who said, But God forbid that I should glory, save in the G^i. 6,
dross of our Lord Jesus Christ.
3. But wonderful it is, that when Christ Crucified is
preached, two hear, one despiseth, the other ascendeth.
Let him that despiseth, impute it to himself; let not him
that ascendeth, arrogate it to himself. For he hath heard
from the True Master; No man cometh unto 3Ie, excejjt it
were given unto him of My Father. Let him joy, that it
hath been given; let him render thanks to Him Who giveth
it, with a humble, not an arrogant heart; lest what he hath
attained' through humility, he lose through pride. For even ^ meruit
they who arc already walking in this Avay of righteousness, if iii.
they attribute it to themselves, and to their own strength,
perish out of it. And therefore Holy Scripture teaching
us humility saith by the Apostle, Work out your own Phii. 2,
salvation with fear and trembling. And lest hereupon they ^^"
should attribute ought to themselves, because he said. Work,
he subjoined immediately, For it is God Who worketh i/iv.is.l
you both to will and to do of His good pleasure. It is God
Who worketh in you ; therefore uith fear and trembling,
make a valley, receive the rain. Low grounds are filled,
high grounds are dried up. Grace is rain. Why dost thou
marvel then, if God resist the proud, and giveth grace unto Jumes
the lowly '^ Therefore, uith fear and trembling; that is, '
with humility. Be not high-minded, but fear. Fear that Rom.
thou mayest be filled ; be not high-minded, lest thou be '
dried up.
4. But you will say, " I am walking in this way already;
once there was need for me to learn, there was need for me
to know by the teaching of the law what I had to do: now
1 have the free choice of the will ; who shall withdraw me
from this way ?" If thou read carefully, thou wilt find that iv.
588 God keeps in us what He gave us, uuly if ice ascribe it to Him-
Sfum. a certain man began to uplift himself, on a certain abundance
rj'Jjijji'of his, which he liad nevertheless received; but that the
Lord in mercy, to teach him humility, took away what He
had given; and he was on a sudden reduced to poverty, and
confessing the mercy of God in liis recollection, he said,
Ts 29,G. ifi ijiy ahundance I said, I sitall never be moved. In my
T..V. 30. fibundance I said. But I said it, I who am a man said it;
Ps 1 iG, jii jf^fyjf ^jj-g iidfg • / said. Therefore, in my ahundance I said ;
so great was the abundance, that I dared to say, I shall never
^s.29,8. he )noved. What next? O f.ord,in Thy favour Thou yavest
E.viso strength to my beauty. But Thou tnrnedst away Thy Face
"'• from, me, and I was troubled. " Thou hast shewn me,"
saith he, " that that wherein I did abound, was of Thee.
Thou hast shewn me Whence 1 should seek, to Whom
attribute what I had received, to Whom I ought to render
Ps. 68, thanks, to Whom 1 should run in my thirst. Whereby be filled,
Sept. and with Whom keep that wherel)y I should be filled. For my
^•^•^^i strength nill I keep to Tltee ; whereby I am by Thy bounty
filled, through Thy safe keeping 1 will not lose. 3Iy strength
tiill I keep to Thee. That Thou mightest shew me this,
Tliou turnedst away Thy Face from me, and I was troubled.
T'/'owJ/ff/, because dried up; dried up, because exalted. Say
then thou dry and parched one, that thou mayest be filled
Ps. 142, again ; My soul is as earth without water unto Thee. Say,
E.v!^ * ^ly '^^'^^ ^^ '^•^' earth ivithout uater unto Thee. For Thou
143. Jiast said, not the Lord, / sliall never be moved. Thou hast
said it, presuming on thine own strength; but it was not of
thyself, and thou didst think as if it were."
V. 5. What then doth the Lord say? Serve ye the Lord in fear ^
^'^^'^^' and rejoice unto Him icith trembling. So the Apostle too,
Work out your own salvation with fear and troubling.
For it is God Who worketh in yoa. Therefore rejoice with
trembling: Lest at any time the Lord be angry. I see that
you anticipate me by your crying out. For you know what
I am about to say, you anticipate it by crying out. And
whence have ye this, but that lie taught you to Whom ye
have by believing come? This then He saith; hear what ye
know already; I am not teaching, but in preaching am
calling to your remembrance; nay, I am neither teaching,
seeing that ye know already, nor calling to remembrance,
All sin remitted in Baptism, sickliness remains. 589
seeing that ye remember, but let us say all together what Serm.
together with us ye retain. Embrace discipline, and rejoice, ^i^^-q'^
but, with trembling, that, humble ye may ever hold fast v. 12.
that which ye have received. Lest at any time the Lord be
anyry; with the proud of course, attributing to themselves
what they have, not rendering thanks to Him, from Whom
they have. Lest at any time the Lord be angry, and ye
perish from the righteous uay. Did he say, " Lest at any
time the Lord be angry, and ye come not into the righteous
way ?" Did he say, " Lest the Lord be angry, and He bring
you not to the righteous way V or, " admit you not into the
righteous way ? Ye are walking in it already, be not proud,
lest ye even perish from it. And ye perish, saith he, from
the righteous way.'" When His wrath shall be kindled in a v. 13.
short ti)ne against you. At no distant time. As soon as thou
art proud, thou losest at once what thou hadst received. As vi.
though man terrified by all this were to say, " What shall
I do then .?" It follows. Blessed are all they that trust in
Him: not in themselves, but in Him. By grace are ^e'^Ephes.
saved, not of ourselves, but it is the gift of God. '
6. Peradventure ye are saying, " What does he mean,
that he is so often saying this? A second, and a third time
he says it; and scarcely ever speaks, but when he says it."
Would that I may not say it in vain ! For men there are
unthankful to grace, attributing much to ])oor and disabled
nature. True it is, when man was created he received great
power of free-will; but he lost it by sin. He fell into death, Lnkeio,
became infirm, was left in the way by the robbers half dead ; * °"
the Samaritan, which is by interpretation keeper, passing by
lifted him up on His Own Beast; he is still being brought
to the inn. Why is he lifted uj) .'' He is still in process of
curing. " But," he will say, " it is enough for me that in
baptism I received remission of all sins." Because iniquity
was blotted out, was therefore infirmity brought to an end.''
" I received," says he, " remission of all sins." It is quite
true. All sins were blotted out in the Sacrament of
Baptism, all entirely, of words, deeds, thoughts, all were
blotted out. But this is the oil and wine which was poured in
by the way. Ye remember, beloved brethren, that man who
590 IVeahiesses to be healed, until God redeem us /rum corruption.
g was wounded by the robbers, and half dead by the way,
Lw I. how he was strengllicned, by receiving oil and wine for his
^ — —wounds. His error indeed was aheady pardoned, and yet
his weakness is in process of healing in the inn. The inn,
if ye recognise it, is the Church. In the time present, an
inn, because in life we are passing by: it will be a home,
whence we shall never remove, when we shall have got in
perfect health unto the kingdom of heaven. Meanwhile
receive we gladly our treatment in the iini, and weak as we
still are, glory we not of sound health : lest through our
pride we gain nothing else, but never for all our treatment to
be cured.
7. Bless the Lord, O my soul. Say, yea say to thy soul,
Ps. 103," Thou art still in this life, still bearest about a frail flesh,
sdll doiJi the corruptihle body press do un the soul; still after
j5 "'the entireness of remission hast thou received the remedy of
prayer; for still, whilst thy weaknesses are being healed, dost
Mntt G ^^^^^ ^^7' Forylve us our debts. Say then to thy soul, thou
12. lowly valley, not an exalted hill; say to thy soul, Bless the
Ps. 103, j^ord, O mij soul, aud forget uol all His heueJUs. What
benefits.'* Tell them, enumerate them, render thanks. What
benefits? ]Vho forgivetli all tliiiie luiquilies. This took
place in baptism. What takes place now.? If ho healeth
all thy nenknesses. This takes place now; I acknowledge.
But as long as I am here, the corruptible body presselh
down the soul. Say then also that which comes next,
JVho redeemeth thy li/e from corruptiou. After redemption
from corruption, what remaineth ? When this corruptible
i (or. ' ' '
15,54. shall hare put on iucorruptiou, and this mortal shall have
''^" />«< on imuiorlality, then shall be brouyht to j)ass the saying
that is written, Death is suaUowed up in victory. Where,
O death, is thy contention ? There rightly, O death, uhere is
thy siiny ? Thou seekest its place, and findest it not. What
is the stiny of deaths What is, O death, where is thy sling?
Where is sin? Thou seekest, and it is no where. For the
sting of death is sin. They are the Apostle's words, not
mine. Then shall it be said, 0 death, where is thy sling ?
Sin shall no where be, neither to surprise thee, nor to assault
thee, nor to inflame' thy conscience. Then it shall not be
' titilkt -^
The crown of riykteousness is of Gocfs mercy and pity. 59 1
said, Forgive us our debts. But what shall be said? O Lord Serm.
our God, give us peace: for Tliou hasl rendered all things nsi' g i*
unto us. Is. 26,
8. Finally, after the redemption from all corruption, what i"^-.^ept.
remaineth but the crown of righteousness ? This at least
remaineth, but even in it, or under it, let not the head be
swollen that it may receive the crown. Hear, mark well the
Psalm, how that crown will not have a swollen head. After
he had said. Who redeemeth thy life from corruption ; he
saith, Wlio crowneth thee. Here thou wert ready at once to
say, " Crownelh thee, is an aclinowledgment of my merits, my
own excellence hath done it ; it is the payment of a debt, not a
gift." Give ear rather to the Psalm. For it is thou again that
sayest this ; and all men are liars. Hear what God saith ; Ps. 116,
Who crowneth thee with mercy and pity. Of His mercy
He crowneth thee, of His pity He crowneth thee. For
thou hadst no worthiness that He should call thee, and
being called should justify thee, being justified glorify thee.
The remnant is sated by the election of grace. But if by Rom.ii,
grace, then is it no more of works; otherwise grace is no
more grace. For to him that worketh, the reward shall not Rom. 4,
be reckoned according to grace, bat according to debt. The **
Apostle saith. Not according to grace, but according to debt.
But thee He crowneth with pity and mercy ; and if thy
own merits have gone before, God saith to thee, " Examine
\\ell thy merits, and thou shall see that they are My gifts."
9. This then is the righteousness of God. As it is called.
The Lord's salvation, not whereby the Lord is saved, butps 3 9.
which He giveth to them whom He saveth ; so too the grace |^E^'„ „
of God through Jesus Christ our Lord is called the righte-
ousness of God, not as that whereby the Lord is righteous,
but whereby He justifieth those whom of ungodly He maketh
righteous. But some, as the Jews in former times, both ix.
wish to be called Christians, and still ignorant of God's
righteousness, desire to establish their own, even in our own
times, in the times of open grace, the times of the full reve-
lation of grace which before was hidden ; in the times of
grace now manifested in the floor, which once lay hid in the
fleece. 1 see that a few have understood me, that more
have not understood, whom 1 will by no means defraud by
keeping vsilence. Gideon, one of the righteous men of old, Judg. (>,
37.
592 Jews strive against hidden, Pelagians against open, grace.
Serm. asked for a sign from the Lord, and said, " I pray, Lord, that
ri3i r.']this fleece which I put in the floor be bedewed', and that
icomplu- the floor be dry." And it was so; the fleece was bedewed,
^^^^ the whole floor was dry. In the morning he wrung out the
fleece in a bason ; forasmuch as to the humble is grace
given ; and in a bason, ye know what the Lord did to His
disciples. Again, he asked for another sign; " O Lord, I
would," saith he, " that the fleece be dry, the floor bedewed."
And it was so. Call to mind the lime of the Old Testament,
grace was hidden in a cloud, as the rain in the fleece.
Mark now the time of the New Testament, consider well the
nation of the Jews, thou wilt find it as a dry fleece ; whereas
the whole world, like that floor, is full of grace, not hidden,
but manifested. Wherefore we are forced exceedingly to
bewail our brethren, who strive not against hidden, but
against open and manifested grace. There is allowance for
the .Jews. What shall we say of Christians ? Wherefore
are ye enemies to the grace of Christ ? Why rely ye on
yourselves ? Why unthankful ? For why did Christ come ?
Was not nature here before? Was not nature here, which ye
only deceive by your excessive praise ? Was not the Law
Gal. 2, here? But the Apostle says. If rigldeousness come by the
Law, then Christ is dead in rain. What the Apostle says
of the Law, that say we of nature to these men. " If
righteousness come by nature, then Christ is dead in vain."
X. 10. What the;i was said of the Jews, the same altogether
Bom. do we see in these men now\ They have n zeal of God: I
10, 2. l)Qar them record that they have a zeal of God, but not
according to knowledge. Wh^t is, not according to know-
V. 3. ledge? For being ignorant of God''s righteousness, and
wishing to establish their own, they have not submitted
themselves unto tJie righteousness of God. My brethren,
share with me in my sorrow. When ye find such as these,
2perver-do not hide them; be there no such misdirected^ mercy in
you; by all means, when ye find such, lude them not.
Convince the gainsayers, and those who resist, bring to us.
For already have two "^ councils on this question been sent to
the Apostolic see ; and rescripts also have come from thence.
« Of Carthage and Milevis which Roman Pontiff, Innocent, (A. D. 417.)
are among the Epistles of St. Angus- in the Epistles 181. 182. Bened.
tine, 175. 176. And the rescripts of the Not.
sa
Catechumens hide from themselves the Divine Mysteries. 593
The question has been brought to an issue ; would that Serm.
their error may sometime be brought to an issue too! There- p,g*]^'',
fore do we advise that they may take heed, we teach that
they may be instructed, we pray that they may be changed.
Let us turn to the Lord, &c.
SERMON LXXXn. [CXXXII. Ben.J
On the words of the Gospel, John vi. " My Flesh is meat indeed, and My
Blood is drink indeed. Whoso eateth My Flesh," &c.
\. As we heard when the Holy Gospel was being read, i.
the Lord Jesus Christ exhorted us by the promise of eternal
life to eat His Flesh and drink His Blood. Ye that heard
these words, have not all as yet understood them. For
those of you who have been baptized and the faithful do
know what He meant. But those among you who are yet
called Catechumens, or Hearers, could be hearers, when it
was being read, could they be understanders too ? Accord-
ingly our discourse is directed to both. Let them who
already eat the Flesh of the Lord and drink His Blood,
think What it is they eat and drink, lest, as the Apostle says,
They eat and drink judgment to themselves. But they who l Cor.
do not yet eat and drink, let them hasten when invited to^^'
such a Banquet. Throughout these days the teachers feed
you, Christ daily feedeth you. That His Table is ever ordered
before you. What is the reason, O Hearers, that ye see the
Table, and come not to the Banquet? And peradventure,
just now when the Gospel was being read, ye said in your
hearts, " We are thinking what it is that He saith. My Flesh John 6,
is meat indeed, and My Blood is drink indeed: How is the
Flesh of the Lord eaten, and the Blood of the Lord drunk?
We are thinking what He saith." Who hath closed it against
thee, that thou dost not know this ? There is a veil over it ;
but if thou wilt, the veil shall be taken away. Come to the
profession % and thou hast resolved the difficulty. For what
the Lord Jesus said, the faithful know well already. But
thou art called a Catechumen, art called a Hearer, and art
* Baptismal profession.
594 Chastity of women should shame men.
Sekm. deaf. For the ears of the body thou hast open, seeing that
ri32.B.i ^'^ou hearest the words which were spoken; but tlie ears of
the heart thou hast still closed, seeing thou understandest
'disputonot what was spoken. I plead', I do not discuss it. Lo,
sero '""Easter* is at hand, give in thy name for baptism. If the
sPascha festivity arouse thee not, let the very curiosity induce thee:
V. 56. that thou mayest know the meaning of, Whoso eateth My
Flesh and drinketh My Blood dtvelleih in Me, and I in
him. That thou mayest know with me what is meant,
^^^^'"^^ Knock, and it shall be opened unto ihee: and as I say to
thee, Knock, and it shall be opened unto thee, so do I too
knock, open thou to me. When 1 sjjeak aloud to the ears, I
knock at the breast.
ii. 2. But if the Catechumens, my brethren, are to be exhorted
not to delay to approach to this so great grace of regene-
ration ; what great care ought we to have in building up the
faithful, that their approaching may profit them, and that
they eat and drink not such a l>anquet unto their own judj^-
inent? Now that they may not eat and drink unto judgment,
let them live well. Be ye exhorters, not by words, but by
your conduct; that they who have not been baptized, may in
such wise hasten to follow you, that they perish not by
imitating you. Do ye who are married keep the fidelity of
the marriage-bed with your wives. Render what you require.
As a husband thou requirest chastity from thy wife; give her an
exainple, not words. Thou art the head, look where thou
goesl. For thou oughtcst to go Avhere it may not be danger-
ous for her to follow : yea, thou oughtcst to walk thyself
where thou wouldest have her follow. Thou requirest strength
from the weaker sex; the lust of the flesh ye have both of
you: let him that is the stronger, be the first to conquer.
And yet, which is to be lamented, many men are conquered
by the women. Women preserve chastity, which men will
not preserve; and in that they preserve it not, would wish to
appear men : as though he was in sex the stronger, only that
the enemy might more easily subdue him. There is a
struggle, a war, a combat. The man is stronger than the
Ephes. woman, the man is the head of the icoman. The woman
5 23 '
' ' combats and overcomes ; dost thou succumb to the enemy .?
Tlu; body stands firm, and does the head lie low ? But those
Consciousness of God's presence protection of chastity. 595
of you who have not yet wives, and who yet aheady approach Serm.
to the Lord's Tabic and eat the Flesh of Christ, and drink ['i32]b!i
His Blood, if ye are about to marry, keep yourselves for
your wives. As ye would have them come to you, such
ought they also to find you. What young man is there who
would not wish to marry a chaste wife? And if he were
about to espouse a virgin, who would not desire she should
be unpolluted ? Thou lookest for one unpolluted, be un-
polluted thyself. Thou lookest for one pure, be not thyself
impure. For it is not that she is able, and thou art not able.
If it were not possible, then could not she be so. But seeing
that she can, let this teach thee, that it is possible. And
that she may have this power, God is her ruler. But thou
wilt have greater glory if thou shalt do it. Why greater
glory? The vigilance of parents is a check to her, the very
modesty of the weaker sex is a bridle to her; lastly, she is in
fear of the laws of which thou art not afraid. Therefore it
is then that thou wilt have greater glory if thou shalt do it ;
because if thou do it, thou fearest God. She has many
things to fear besides God, thou fearest God alone. But He
Whom thou fearest is greater than all. He is to be feared in iii.
public. He in secret. Thou goest out, thou art seen ; thou
goest in, thou art seen ; the lamp is lighted, He seeth thee ;
the lamp is extinguished. He seeth thee ; thou enterest into
thy closet, He seeth thee; in the retirement' of thine own'incor-
heart, He seeth thee. Fear Him, Him Whose care it is \-o ^J^'
see thee ; and even by this fear be chaste. Or if thou wilt
sin, seek for some place where He may not see thee, and do
what thou wouldest.
3. But ye who have taken the vow already, chasten your
bodies more strictly, and suffer not yourselves to loosen the
reins of concupiscence even after those things which are
permitted; that ye may not only turn away from an unlawful
connexion^, but may despise even a lawful look. Remem- 2 coucu-
ber, in whichever sex ye are, whether men or women, that ye ''"
are leading on earth the life of Angels : For the Angels are -^^^x^
neither given in marriage, nor marry. This shall we be, 22, so.
when we shall have risen again. How much better are ye,
who before death begin to be what men will be after the
resurrection ! Keep your proper degrees, for God keepeth
596 Rewards of virginity, tcedded chastity, holy widoichood.
Serm. for you your lionours. The resurrection of the dead is
f 132^3 1 ^"™P'^'*^'^^ to the stars that are set in heaven. For star
1 CorT differeth Jrom star in glory, as the Apostle says; so also is
16,41.2. ^^^g resurrection of the dead. For after one manner virginity
shall shine there, after another shall wedded chastity shine
there, after another shall holy widowhood shine there. They
shall shine diversely, but all shall be there. The brilliancy
unequal, the heaven the same.
iv. 4. With your thoughts then on your degrees, and keeping
your professions, approach ye to the Flesh of the Lord,
approach to the Blood of the Lord. Whoso knoweth him-
self to be otherwise, let him not approach. Be moved to
compunction rather by my words. For they who know that
they are keeping for their wuves, what from their wives they
require, they who know that they are in every way keeping
continence, if this they have vowed to God, feel joy at my
words ; but they who hear me say, " Whosoever of you are
not keeping chastity, approach not to that Bread, are sad-
dened." And I should have no wish to say this; but what
can I do } Shall I fear man, so as to suppress the truth ?
What, if those servants do not fear the Lord, shall I there-
Matt. fQj.g tQQ j^Q^ fear.? as if I do not know that it is said, " Thou
wicked and slothful servant, thou shouldest dispense, and I
require." Lo, I have dispensed, O Lord my God; lo, in Thy
Sight, and in the sight of Thy Holy Angels, and of this Thy
people, I have laid out Thy money ; for I am afraid of Thy
judgment. I have dispensed, do Thou require. Though I
should not say it, Thou vvouldest do it. Therefore I rather
say, I have dispensed, do Thou convert, do Thou spare.
Make them chaste who have been unchaste, that in Thy
Sight we may rejoice together when the judgment shall
come, both he who hath disj^ensed and he to whom it hath
been dispensed. Doth this please you? May it do so!
Whosoever of you are unchaste, amend yourselves, whilst ye
are alive. For 1 have power to speak the word of God, but
to deliver the unchaste, who persevere in wickedness, from
the judgment and condemnation of God, have I no power.
Risk, lesfsome misinterpret to their oivn hurt our Lord's words. 597
SERMON LXXXTII. [CXXXllI. Ben.]
On the words of the Gospel of John vii. where Jesus said that He was not
going up unto the feast, and notwithstanding went up.
1. I PURPOSE by the Lord's assistance to treat of this sec- Serm.
lion' of the Gospel which has just been read; nor is there arj^g'g^g"'
little difficulty here, lest the truth be endangered, and false- 1 p^^;.
hood glory. Not that either the truth can perish, nor false- fu'°
hood triumph. Now hearken for a while what difficulty this
lesson has; and being made attentive by the propounding of
the difficulty, pray that I may be sufficient for its solution.
The Jeu-s' feast of tabernacles was at hand; these it seems John 7,
are the days which they observe even to this day, when they ^*
build huts^. For this solemnity of theirs is called from-casas
the building of tabernacles; since o-xrjv^ means a " tabernacle,"
(TxrjvoTrrjy/a is the building of a tabernacle. These days were
kept as feast days among the Jews; and it was called one
feast day, not because it was over in one day, but because it
was kept up by a continued festivity ; just as the feast day of
the Passover, and the feast day of unleavened bread, and
notwithstanding, as is manifest, that feast is kept throughout
many days. This anniversary then was at hand in Judaea,
the Lord Jesus was in Galilee, where He had also been
brought up, where too He had relations and kinsfolk, whom
Scripture calls, His hretJtren. His brethren, therefore, as we John 7,
have heai'd it read, said unto Him, Pass from hence, and go
into Judcea; that Thy disciples also may see TJiy works
that Thon doest. For no mati doeth any tiling in secret., andv 4.
himself seeketh to be known openly. If Thou do these things,
manifest Thyself to the world. Then the Evangelist sub-
joins. For neither did His brethren believe in Him. If then v. 5.
they did not believe in Him, the words they threw out were
of envy. Jesus answered them, My time is not yet come; but v. 6.
your time is alway ready. The world cannot hate you; but v. 7.
Me it hateth, because I testify of it that the icorks thereof
are evil. Go ye up to this feast day. I go ^not up to this v. 8.
* In the Greek it is oSttu iionduin, text, as tiaving the authority of the
and so in some Latin copies ; (f^en. not.) Mss. D. K. most Verss. and the
Griesbach and Seholz place ovk in the Fathers.
598 All saying what is not done, not a lie ; The Truth cannot lie.
Serm. feast day^for My lime is not yet accomplished. Then fol-
ps.j.B.jlows the Evangelist; When He had said these words, He
V. 9. Himself' stayed in Galilee. Bat uhen His brethren nere
gone up, then went He also up to the feast day, not openly^
hut as it nere in secret. Thus far is the extent of the diffi-
culty, all the rest is clear.
2. What then is the difficulty ? what makes the per-
plexity ? what is in peril ? Lest the Lord, yea, to speak more
plainly, lest the Truth Itself should be tliought to have lied.
For if we would have it thought that He lied, the weak will
receive an authority for lying. We have heard say that He
lied. For those who think that He lied, speak thus, " He
said that He should not go up to the feast day, and He went
up." In the first place then, let us, as far as in the press of
time we can, see whether he does lie, who says a thing and
does it not. For example, 1 have told a friend, " I will see
you to-morrow;" some greater necessity occurs to hinder me ;
I have not on that account spoken falsely. For when I
made the promise, I meant what I said. But when some
1 fijera greater matter occurred, which hindered the accomplishment *
of my promise, I had no design to lie, but I was not able to
fulfil the promise. Lo, to my thinking I have used no
labour to persuade you, but have merely suggested to your
2pru- good sense-, that he who pi'omises something, and doeth it
dentiam j^^j^ does not lie, if, that he do it not, something has occurred
to hinder the fulfilment of his promise, not to be any proof
of falsehood.
3. But some one who hears me will say, " Canst thou then
say this of Christ, that He either was not able to fulfil what
He would, or that He did not know things to come ?" Thou
doest well, good is thy suggestion, right thy hint; but, O
man, share with me my anxiety. Dare we to say that He
lies. Who we do not dare to say is weak in power .? I for my
part, to the best of my thinking, as far as according to my
infirmity I am able to judge, would choose that a man should
be deceived in any matter rather than lie in any. For to be
Ps. 6,5. deceived is the portion of infirmity, to lie of iniquity. Thou
hatest, 0 Lord, saith he, all them that work iniquity. And
V. G. immediately after. Thou shall destroy all them that speak a
lie. Either iniquity and a lie are upon a level ; or, 77/0/^ slialt
um
Difference between being deceived and lying. 599
destroi/, is more than, Thou hatesi. For he who is held in Serm.
hatred, is not immediately pmiished by destruction. ^^utr^^3^gj
let that question be, whether there be ever a necessity to lie;
for I am not now discussing that; it is a dark question,
and has many lappings ' ; I have not time to cut them, and i sinus
to come to the quick ^. Therefore let the treatment of it be 2 viv
deferred to some other time; for peradventure it will be cured
by the Divine assistance without any words of mine. But
attend and distinguish between what I have deferred, and
what I wish to treat of to-day. Whether on any occasion
one may lie, this difficult and most obscure question I defer.
But whether Christ lied, whether the Truth spake any thing
false, this, being reminded of it by the Gospel lesson, have I
undertaken to-day.
4. Now what the difference is between being deceived, and
lying, I will briefly state. He is deceived who thinks what
he says to be true, and therefore says it, because he thinks it
true. Now if this which he that is deceived says, were true,
he would not be deceived; if it were not only true, but he
also knew it to be true, he would not lie. He is deceived
then, in that it is false, and he thinks it true ; but he only
says it because he thinks it true. The error lies in human
infirmity, not in the soundness of the conscience. But whoso-
ever thinks it to be false, and asserts it as true, he lies. See,
ray brethren, draw the distinction, ye who have been brought
up in the Church, instructed in the Lord's Scriptures, not
uninformed, nor simple', nor ignorant* men. For there are^rustici
among you men learned and erudite, and not indifferently '^'°*^
instructed in all kinds of literature; and with those of you
who have not learnt that literature which is called liberal, it
is more that ye have been nourished up in the word of
God. If I labour in explaining what I mean, do ye aid me
both by the attention of your hearing, and the though iful-
ness^ of your meditations. Nor will ye aid, unless ye are^pruden-
aided. Wlierefore pray we mutually for one another, and*"^
look equally for our common Succour. He is deceived, who
whereas what he says is false, thinks it to be true ; but he lies,
who thinks a thing to be false, and gives it out as true,
whether it be true or false. Observe what I have added,
" whether it be true or false ;" yet he who thinks it to be
R r
GOO Christ cannot be deceived, much less deceive.
Serm. false, and asserts it as true, lies ; he aims to deceive. For
rjgy^jljwhat good is it to him, that it is true? He all the while
thinks it false, and says it as if it were true. What he says
is true in itself, it is in itself true ; with regard to him it is
false, his conscience does not hold that which he is saying;
he thinks in himself one thing to be true, he gives out another
for truth. His is a double heart, not single; he does not
bring out that which he has in it. The double heart has long
Eccius. since been condemned. With deceitful lips in a heart and a
^ l^' heart have they spoken evil things. Had it been enough to
E.Y. 2, say, in the heart have they spoken evil things, where is the
Ps.i2 2.^^^^*^/"^^ lips? What is deceit ? When one thing is done,
another pretended. Deceitful lips are not a single heart;
and because not a single heart, therefore in a heart and
a heart; therefore in a heart twice, because the heart is
double.
5, How then think we of the Lord Jesus Christ, that He
lied? If it is a less evil to be deceived than to lie, dare we to
say that He lies Who we dare not to say is deceived ? But
He is neither deceived, nor doth He lie ; but in very deed
as it is written, (for of Him is it understood, of Him ought it
to be understood,) Nothing false is said unto the King, and
nothing false shall proceed out of His mouth. If by King
here he meant any man, let us prefer Christ the King, to a
man-king. But if, which is the truer understanding of it, it
is Christ of whom he spake, if 1 say, as is the truer under-
standing of it, it is Christ of Whom he spake; (for to Him
indeed nothing false is said, in that He is not deceived ; from
His Mouth nothing false proceedeth, in that He doth not lie;)
let us look how we are to understand the section of the Gospel,
J voragi- and let us not make the ' pitfall of a lie, as it were, on heavenly
authority. But it is most absurd to be seeking to explain
the truth, and to prepare a place for a lie. What art thou
teaching me, 1 ask thee, who art explaining this text to me,
what wouldest thou teach me ? I do not know whether
you would dare to say, " Falsehood." For if you should dare
to say this, I turn away mine ears, and fasten them up with
thorns, that if you should try to force your way, I might
through their very pricking make away without the expla-
nation of the Gospel. Tell me Avhat thou wouldest wish to
Better to con/ess ignorance ihaa to explain Scripture amiss. 001
teach me, and thou hast resolved the difficulty. Tell me, I Serm.
LXXX I [ f
pray thee ; lo, here 1 am ; mine ears are open, my heart is [133. B.i
ready, teach me. But I ask, what ? I will not travel through
many things. What art thou going to teach ii?c ? Whatso-
ever learning thou art about to bring forward, whatsoever
strength to shew in disputation, tell me this one thing only,
one of two things I ask; art thou going to teach me truth or
falsehood ? What do we suppose he will answer lest one
depart; lest while he is open mouthed and making an effort to
bring out his words, I forthwith leave him: what will lie pro-
mise but truth ? I am listening, standing, expecting, most ear-
nestly expecting. See here, he who promised that he will teach
me truth, insinuates falsehood concerning Christ. How
then shall he teach truth, who would say that Christ is false?
If Christ is false, can I hope that thou wilt tell me the truth ?
6. Consider again. What does he say ? Hath Christ
spoken falsely ? Where, 1 ask thee ? " Where He says,
I go not up to the feast day ; and went up." For my part, I
should wish thoroughly to examine this place, if so be we
may see that Christ did not speak falsely. Yea rather, seeing
that 1 have no doubt that Christ did not speak falsely, 1 will
either thoroughly examine this passage and understand it, or,
not understanding it, I will defer it. Yet that Christ spoke
falsely will I never say. Grant that I have not understood
it; I will depart in my ignorance. For better is it witli
piety to be ignorant, than with madness to pronounce judg-
ment. Notwithstanding we are trying to examine, if so be by
His assistance, Who is the Truth, we may find something,
and be found something ourselves, and this something will
not be in the Truth a lie. For if in searching 1 find a lie, I
find not a something but a nothing. Let us then look
where it is thou sayest that Christ lied. He will say,
" In that He said, / go not up to this feast, and went up,"
Whence dost thou know that He said so ? What if I were to
say, nay, not I, but any one, for God forbid that I should say
it ; what if another were to say, " Christ did not say this ;"
whereby dost thou refute him, whereby wilt thou prove it .''
Thou wouldest open the book, find the passage, point it out
to the man, yea with great confidence force the book upon him
if he resisted, " Hold it, mark, read, it is the Gospel you have
R r 2
602 Since the Gospel is true, Xt, Wfiose it is, true in all tilings.
Sekm. in your hands." But why, 1 ask thee, why dost thou so
J'iYs'Jb"; rudely accost' this feeble one? Do not be so eager;
1 contur- speak more composedly, more tranquilly. See, it is the
^^' Gospel 1 have in my hands; and what is there in it?
He answers : " The Gospel declares that Christ said what
thou deniest." And wilt thou believe that Christ said it,
because the Gospel declares it ? " Decidedly ibr that rea-
son," says he. I marvel exceedingly how thou shouldest
say that Christ lieth, and the Gospel doth not lie. But
lest haply when I speak of the Gospel, thou shouldest
think of the book itself, and imagine the parchment and ink
to be the Gospel, see what the Greek word means; Gospel
is " a good messenger," or " a good message." The messenger
then doth not lie, and doth He Who sent him, lie ? This
messenger, the Evangelist to wit, to give his name also,
this John who w^rote this, did he lie concerning Christ,
or say the truth? Choose which you will, I am ready to
hear you on either side. If he spake falsely, you have no
means of proving that Christ spake those words. If he said
the truth, truth cannot flow from the fountain of falsehood.
Who is the Fountain? Christ: let John be the stream. The
stream comes to me, and you say to me, " Drink securely;"
yea, whereas you alarm me as to the Fountain Himself,
whereas you tell me there is falsehood in the Fountain,
you say to me, " Drink securely." What do I drink?
What said John, that Christ spake falsely ? Whence came
John ? From Christ. Is he who came from Him, to tell
me truth, when He from Whom he came lied ? I have
Johni3 read in the Gospel plainly, John lay on the Lord's Breast;
^^' but 1 conclude that he drank in truth. What saw he as
he lay on the Lord's Breast? What drank he in? what,
John 1 t»ut that which he poured forth? In the beginning teas
1- ^"' the IVorcly and the Word was with God, and the Word
was God, Tlie Same was in the beginning with God. All
things ivere made by Him, and ivithout Him was nothing
made. That which was made in Him was life, and the
Life uas the Light of men ; And the Light shineth in
darkness, and the darkness comprehended It not; never-
theless It shineth, and though I chance to have some
obscurity, and cannot thoroughly comprehend It, still It
The Gospel attests Christ to be true, the Truth. 603
shineth. There was a man sent from God, whose name was Serm.
John ; he came to bear witness of the Light, that all men ri3i.B,i
through him might believe. He iras not the Light: who?
John: who? John the Baptist. For of him saith John the
Evangelist He was not the Light; of whom the Lord
saith, He was a burning, and a shining lamp. But a lamp Johns,
can be lighted, and extinguislied. What then ? whence '
drawest thou the distinction ? of what place art thou en-
quiring? He to Whom the lamp bare witness, Was ^^eJohni,
True Light. Where John added, the True, there thou art^'
looking out for a lie. But hear still the same Evangelist
John pouring forth what he had drunk in; And we beheld,^- '^'^^
saith he. His glory. What did He behold? what glory
beheld he ? The glory as of the Only- Begotten of the Father^
full of grace and truth. See then, see, if we ought not
haply to restrain weak or rash disputings, and to presume
nothing false of the truth, to give to the Lord what is His
due; let us give glory to the Fountain, that we may fill
ourselves securely. Now God is trite, but every man a liar. Rom. 3,
What is this? God is full; every man is empty; if he will
be filled, let him come to Him That is full. Come untoPs,33,6.
Him, and be enlightened. Moreover, if man is empty, in that e!v!34
he is a liar, and he seeks to be filled, and with haste and^-
eageniess runs to the fountain, he wishes to be filled, he is
empty. But thou sayest, " Beware of the fountain, there is
falsehood there." What else sayest thou, but " there is
poison there ?"
7. " You have already," he says, " said all, already have
you checked, already chastened me. But tell me how He
did not speak falsely Who said, / go not up, and went up ?"
I will tell you, if I can ; but think it no little matter, that
if I have not established you in the truth, I have yet kept
you back from rashness. I will nevertheless tell you, what
I imagine you know even already, if you remember the words
which I have set forth to you. The words themselves solve
the difficulty. That feast was kept for many days. On this,
that is this present feast day, saith He, this day, that is
when they hoped, He went not up ; but when He Himself
resolved to go. Now mark what follows. When He had said
these tvords, He Himself stayed in Galilee. So then He did
{iO'i"ThisJeast'*Jromy^confext,'^thisfeastday;''''groundofy'ansiLer.
Serm. not go up on that feast day. For His brethren wished that
[-133 p'jilc should go first; therefore had they said, Pass J'ro77i Jience
into Judcea. They did not say, " Let us pass," as though
they would be His companions; or, " Follow us into Judaea,"
as though they would go first; but as though they would
send Ilim before them. He wished that they should go
before; He avoided this snare, impressing His infirmity as
Matt.2, Man, hiding the Divinity; this He avoided, as when He
fled into Egypt. For this was no effect of want of power,
but even of truth, that He might give an example of caution;
that no servant of His might say, " I do not fly, because it is
disgraceful ;" when haply it might be expedient to fly. As
Matt. He was going to say to His disciples. When they have
' " persecuted you in this city, flee ye into another ; He gave
them Himself this example. For He was apprehended, when
He willed, He was born, when He willed. That they might
not anticipate Him then, and announce that He was coming,
John 7, and plots be-^prepared ; He said, I go not up to this feast day.
^' He said, / 170 not up, that He might be hid; He added
'Aliquid#/f25, that He might not lie. Something He expressed',
alic uid Something He suppressed, something He repressed ; yet said
abstulit, He nothing false, for notliing false proceedeth out of His
ciistui'it. Mouth. Finally, after He had said these words. When His
V. 10. brethren were gone up; the Gospel declares it, attend, read
what you have objected to me ; see if the passage itself do
not solve the difficulty, see if I have taken from any
where else what to say. This then the Lord was waiting
for, that they should go up first, that they might not
announce beforehand that He was coming. When His
brethren ivere gone up, then went He also up to the feast
day, not openly, but as it were in secret. What is, as
it were in secret? He acts there as if in secret. What
is, as it were in secret ? Because neither was this really in
secret. For He did not really make an effort to be con-
cealed, Who had it in His Own power when He would be
taken. But in that concealment, as I have said, He gave
His weak disciples, who had not the power to prevent being
taken when they would not, an example of being on their
guard against the snares of enemies. For He went up
afterwards even openly, and taught them in the temple;
OurLord also foretold our not keeping feasts of the Jeivs. 605
and some said, " Lo, this is He; lo, He is teaching. Certainly Serm.
our rulers said that they wished to apprehend Him : Lo, He [133.B.]
speaketh openly, and no one layeth hands upon Himr v. 25,26.
8. But now if we turn our attention to ourselves, if we
think of His Body, how that we are even He. For if we
were not He, Forasmuch as ye have done it unto one of the Matt.
least of Mine, ye have done it unto Me, would not be true. '
If we were not He, 8aul, Saul, why persecutest thou 3Ie?A.cts9,
would not be true. So then we are He, in that we are His
members, in that we are His Body, in that He is our Head,
in that Whole Christ is both Head and Body. Peradventure Eph. 1,
then He foresaw us that we were not to keep the feast days ^'coj..*
of the Jews, and this is, I go not up to this feast day. ^2, 12.
See neither Christ nor the Evangelist lied ; of the which
two if one must needs choose one, the Evangelist would
pardon me, I would by no means put him that is true before
the Truth Himself; I would not prefer him that was sent to
Him by Whom he was sent. But God be thanked, in ray
judgment what was obscure has been laid open. Your piety
will aid me before God. Behold, I have, as I was best
able, resolved the question, both concerning Christ and the
Evangelist. Hold fast the truth with me as men who love
it, embrace charity without contention.
SERMON LXXXIV. [Ben. CXXXIV.]
On the words of the Gospel, John viii. " If ye shall continue in My word,
ye are My disciples indeed," &c.
1. Ye know well, Beloved, that we all have One Master, i.
and are fellow disciples under Him. Nor are we your masters,
because we speak to you from this higher spot; but He is the
Master of all. Who dwelleth in us all. He just now spake to
us all in the Gospel, and said to us, what I also am saying to
you; but He saith it of us, as well of us as of you. If ye shall ^0^^^,
continue in My ivord, not of course in my word who am now
speaking to you; but in His Who spake just now out of the
Gospel. If ye shall continue in My word, saith He, ye are
My disciples indeed. To be a disciple,it is not enough to come,
but to continue. He doth not therefore say, " If ye shall
hear My word;" or, " If yc shall come to My word;" or, " If
606 Blessedness of continuing in Christ, and freedom by Him.
Serm. ye shall praise My word;" but observe what He said, If ye
V.
[isi^R.] *'^^^^^ continue in My word, ye are My disciples indeed, and
V. 32. ye shall know the truth, and the truth shall free you. What
shall we say, brethren ? To continue in the word of God, is it
toilsome, or is it not? If it be toilsome, look at the great
reward; if it be not toilsome, thou receivest the reward for
nought. Continue we then in Him Who continueth in us.
We, if we continue not in Him, fall; but Pie if He continue
not in us, hath not on that account lost an habitation. For
He skilleth to continue in Himself, Who never leaveth
Himself. But for man, God forbid that he should continue
in himself who hath lost himself. So then we continue in
Him through indigence ; He continueth in us through mercy.
ii. 2. Now then seeing it hath been set forth what we ought to
do, let us see what w^e are to receive. For He hath ap-
pointed a work, and promised a reward. What is the work ?
If ye shall continue in Me, A short work; short in descrip-
tion, great in execution. If ye shall continue. What is, If
Matt. 7, ye shall continue ? " If ye shall build on the Rock." O how
great a thing is this, brethren, to build on the Rock, how great
V. 25. is it! The floods came, the winds hleiv, the rain descended,
and beat upon that house, and it fell not ; for it was founded
upon a Rock. What then is to continue in the word of God,
but not to yield to any temptations } The reward, what is it?
Ye shall knoiv the truth, and the truth shall free you. Bear
> obtu- with me, for ye perceive that my voice is feeble ' ; assist me
n'ran- ^Y JOUY calm^ attention. Glorious reward! Ye shall know
quilli- the truth. Here one may haply say, "And what doth it profit
me to know the truth?" And the truth shall free you. If
the truth have no charms for you, let freedom have its charms.
In the usage of the Latin tongue, the expression, " to be
free," is used in two senses ; and chiefly we are accustomed
to hear tins word in this sense, that whosoever is free may
be understood to escape some danger, to be rid of some em-
barrassment. But the proper signification of " to be free,"
is " to be made free;" just as " to be saved," is " to be made
safe ;" " to be healed," is, " to be made whole ;" so " to be
freed," is " to be made free." Therefore I said, " If the
truth have no charms for you, let freedom have its charms."
This is expressed more evidently in the Greek language, nor
All by nature, slaves ; nay, dead. 607
can it be there understood in any other sense. And that Serm.
ye may know that in no other sense can it be understood ; [134.5^
when the Lord spake, the Jews answered, We irere never in v. 33.
bondage to any man ; how sayest thou the Truth shall free
you ? That is, " the Truth shall make you free," how sayest
thou to us, who were never in bondage to any man ? " How,"
say they, " dost Thou promise them freedom, who as Thou
seest never bare the hard yoke of bondage ?"
3. They heard what they ought ; but they did not what
they ought. What did they hear ? Because I said. The
truth shall free you ; ye turned your thoughts upon y^xxx-
selves, that ye are not in bondage to man, and ye said,
We were never in bondage to any man. Every one, Jew iii-
and Greek, rich and poor, the man in authority and in pri-
vate station, the emperor and the beggar, Every one that ''•34.
co^nmitteth sin is the servant of sin. Every one, saith He,
that commiiteth sin is the servant of sin. If men but ac-
knowledge their bondage, they will see from whence they
may obtain freedom. Some free-born man has been taken
captive by the barbarians, from a free man is made a
slave; another hears, and pities him, considers how that he
has money, becomes his ransomer, goes to the barbarians,
gives money, ransoms the man. And he has indeed restored
freedom, if he have taken away iniquity. But what man
has ever taken away iniquity from another man ? He who
was in bondage with the barbarians, has been redeemed by
his ransomer; and great difference there is between the ran-
somer and the ransomed ; yet haply are they fellow-slaves
under the lordship of iniquity. I ask him that was ran-
somed, " Hast thou sin V " I have," he says. I ask the
ransomer, " Hast thou sin ?" " I have," he says. So then
neither do thou boast thyself that thou hast been ransomed,
nor thou uplift thyself that thou art his ransomer; but fly
both of you to the True Deliverer. It is but a small part of it,
that they who are under sin, are called servants; they are even
called dead; what a man is afraid of captivity bringing upon
him, iniquity has brought on him already. For what.?
because they seem to be alive, was He then mistaken Who
said, Lei the dead bury their dead? So then all under sin^^***-^'
608 Xt alone can free, icho took ourjlesh^ not its sin.
Serm. are dead, dead servants, dead in their service, servants in
{\3^.B.\ ^^^^"' death.
4. Who then freeth from death and from bondage, save He,
Ps.88,5. Who is Free ainuiig the dead '^ Wlio is Free among the
dead, save He Who among sinners is without sin ? Lo, the
prince of the world cometh, saith our Redeemer Himself,
Johui4,our Dehverer, Lo, the prince of the uorld cometh, and shall
find nothing in Me. He holds fast those whom he hath
deceived, whom he hath seduced, whom he hath persuaded
to sin and death ; in 3Ie shall heJind?iothing. Come, Lord,
Redeemer come, come; let the ca^Dtive acknowledge thee,
him that leadeth captive flee thee ; be Thou my De-
liverer. Lost as I was, He hath found me in Whom the devil
findeth nothing that cometh of the flesh. The prince of
this world iindeth in Him Flesh, he findeth it; but what
kind of Flesh ? A mortal P'lesh, which he can seize, which he
can crucify, which he can kill. Thou art mistaken, O
deceiver, the Redeemer is not deceived ; thou art mistaken.
Thou seest in the Lord a mortal Flesh, it is not flesh of sin,
it is the likeness of flesh of sin. For God sent His Son in
the likeness of flesh of sin. True Flesh, mortal Flesh ; but not
Rom 8, flesh of sin. For God sent His Son in the likeness of flesh of
^" sin, that hi/ sin He might condemn sin in the Flesh. For God
sent His Son in the likeness of flesh of sin ; in Flesh, but not
in flesh of sin; but in the likeness of flesh of sin. For what
purpose ? That by sin, of which assuredly there was none in
■v-4. Him, He might condemn sin in the flesh; that the righte-
ousness of the Law might he fulfilled in us, ivho tvalk not
after the flesh, but after the Spirit.
5. If then it was the likeness of flesh of sin, not flesh of
sin, how. That by sin He might condemn sin in the Flesh ?
iv. So a likeness is wont to receive the name of that thing of
which it is a likeness. The word man is used for a real
man; but if you shew a man painted on the wall, and enquire
what it is, it is answered, " A man." So then Flesh having
the likeness of flesh of sin, that it might be a sacrifice for sin,
is called " sin." The same Apostle says in another place,
2 Cor. 5, jfJe made Him to be sin for us. Who knew no sin. Him
Iflio knew no sin : Who is He Who knew no sin, but
Xtwas "made sin,'''' as a sin-offerinrj ; Satan, slaying Xt, lostman.GOd
He That said, Behold the prince of the world cometh, and Serm.
shall find nothing in Me ? Him Who knew no sin, made p^sYb^
He sin for us; even Christ Himself, Who knew no sin, God johnU,
made sin for us. What does this mean, brethren ? If it were^^'
said, " He made sin upon Him," or, " He made Him to
have sin;" it would seem intolerable; how do we tolerate
what is said. He made Him sin, that Christ Himself should
be sin? They who are acquainted with the Scriptures of
the Old Testament recognise what I am saying. For it is not
an expression once used, but repeatedly, very constantly,
sacrifices for sins are called sins. A goat, for instance,
was offered for sin, a ram, any thing; the victim itself which
was offered for sin was called sin ? A sacrifice for sin
then was called sin ; so that in one place the Law says, That ^^7,*'"*'
^ 1 29. Sept.
the Priests are to lay their hands upon the sin. Him then,
Who knew no sin, He made sin for us ; that is, " He
was made a sacrifice for sin." Sin was offered, and sin was
cancelled. The Blood of the Redeemer was shed, and the
debtor's bond was cancelled. This is the Blood, That was Mat.26,
sited for man y for the remission of sins.
6. What meaneth this then thy senseless exultation, O ^'•
thou that didst hold me captive, for that my Deliverer had
mortal Flesh .? See, if He had sin; if thou hast found any
thing of thine in Him, hold Him fast. The Word was made John i,
Flesh. The Word is the Creator, the Flesh His creature.
What is there here of thine, O enemy? And the Word is
God, and His Human* Soul is His creature, and His Human i homi-
Flcsh His creature, and the Mortal Flesh of God is His"'^
creature- Seek for sin here. But what art thou seeking ?
The Truth saith. The prince of this world shall come, and Johni4,
30
shall find nothing in Me. He did not therefore not find Flesh,
but nothing of his own, that is, no sin. Thou didst deceive
the innocent, thou madest thera guilty. Thou didst slay
the Tnnocent; thou destroyedst Him from Whom thou hadst
nothing due, render back what thou didst hold fast. Why
then didst thou exult for a short hour, because thou didst
find in Christ mortal Flesh? It was thy trap: whereupon
thou didst rejoice, thereby hast thou been taken. Wherein
thou didst exult that thou hadst found something, therein
thou sorrowest now that thou hast lost what thou didst
14,6.
610 All born blind; Baptism is Enlightening.
possess. Therefore, brethren, let us who believe in Christ,
continue in His word. For if we shall continue in His
word, wc are His disciples indeed. For not those twelve
only, but all we who continue in His word are His disciples
indeed. And ice shall know the Truth, and the Truth shall
Johu fygQ Kff ; that is, Christ the Son of God Who hath said, 7 am
the Truth, shall make you free, that is, shall free you, not
from barbarians, but from the devil ; not fi*om the captivity
of the body, but from the iniquity of the soul. It is He Only
Who freeth in such wise. Let no one call himself free, lest
he remain a slave. Our soul shall not remain in bondage,
for that day by day our debts are forgiven.
SERMON LXXXV. [CXXXV. Ben.]
On the words of the Gospel, John ix. *' I am come to do the works of Him
That sent Me," &c. against the Arians. And of that which the man
who was born blind and received his sight said, " ^^'e know that God
heareth not sinners."
i. 1. The Lord Jesus, as we heard when the Holy Gospel
was being read, opened the eyes of a man who was born
blind. Brethren, if we consider our hereditary punishment,
the whole world is blind. And therefore came Christ the
Enlightener, because the devil had been the Blinder. He
made all men to be born blind, who seduced the first man.
Let them run to the Enlightener, let them run, believe,
receive the clay made of the spittle. The Word is as it
were the spittle, the Flesh is the earth. Let them wash the
face in the pool of Siloa. Now it was the Evangelist's place
John 9 to explain to us what Siloa means, and he said, ivhich is by
^" interpretation, Sent. Who is This That is Sent, but He
V. 4. Who in this very Lesson said, / am come to do the works of
Him That sent Me. Lo, Siloa, wash the face, be baptized,
that ye may be enlightened, and that ye who before saw
not, may see.
2. Lo, first open your eyes to that which is said; lam
come, saith He, to do the tvorks of Him That sent Me.
Now hero at once stands forth the Arian, and says, " Here
you see that Christ did not His Own works, but the Father's
Who sent Him." Would he say this, if he saw, that is, if he
Since all of the Father is the So/i's, the Father's works are His. Gil
had washed his face in Him Who was sent, as it were in Serm.
Siloa? What then dost thou say? " Lo," says he, " Himself rjgg^^g'-i
said it." What said He? / am come to do the works of
Him That sent Me. Are they not then His Own ? No.
What then is that which the Siloa Himself saith, the Sent
Himself, the Son Himself, the Only Son Himself, Whom
thou complainest of as degenerate ? What is that He saith,
All things that the Father hath are Mine. You say that John
He did the works of Another, in that He said, I must do the '
works of Him That sent Me. I say that the Father had the
things of another : I am speaking according to your ' prin- ' cor
ciples. Why would you object to me that Christ said, I am
come to do His works, as if, " not Mine own but His That
sent Mer
3. I ask Thee, O Lord Christ, resolve the difficulty, put an ii.
end to the contention. All things, saith He, tliat the Father
hath are 3Iine. Are they then not the Father's, if they are
Thine ? For He doth not say. All things that the Father
hath He hath given unto Me ; although, if He had said even
this, He would have shewn His equality. But the difficulty
is that He said. All things that the Father hath are Mine.
If you understand it aright. All things that the Father hath,
are the Son's; all things that the Son hath, are the Father's.
Hear Him in another place; All Mine are Thine, and Thine John
are Mine. The question is finished, as to the things which ^^^ ^^'
the Father and the Son have : they have them with one
consent, do not thou introduce -dissension. What Heaiitigare
calleth the works of the Father, are His Own works; for,
Thine too are Mine, for He speaketh of the works of That
Father, to Whom He said. All Mine are Thine, and Thine
are Mine. So then, My works are Thine, and Thy works
are Mine. For what things soever the Father doeth; Himself John 5,
. 19
hath said, the Lord hath said, the Only-Begotten hath said,
the Son hath said, the Truth hath said. What hath He
said ? What things soever the Father doeth, these also
doeth the Son in like manner. Signal expression ! signal
truth ! signal equality. All things that the Father doeth, these
doeth the Sou also. Were it enough to say. All things that
the Father doeth, these doeth the Son also? It is not enough;
I add, *M like manner. Why do I add, in like mamier? Be-
cause they who do not understand, and who walk with eyes
(>1*2 Coeternity and Coequality of the Son.
Serm. not yet open, are wont to say, " The Father cloeth tliem
[i^25?B.l ^y ^*^y ^^ command, the Son of obedience, therefore not in
like manner." But if in Uke manner, as the One, so the
Other ; so what things the One, the same the Other,
iii, 4, " But," says he, " the Father commands, that the Son
may execute." Carnal indeed is thy conceit, but without
prejudice to the truth, I grant it to you. Lo, the Father
commands, the Son obeys ; is the Son therefore not of the
same Nature, because the One commands, and the Otherobeys?
Give me two men, father and son ; they are two men : he
that commands is a man ; he that obeys is a man ; he that
commands and he that obeys have one and the same nature.
Does not he that commands, beget a son of his own nature .'
Does he who obeys, by obeying lose his nature .^ Now
take for the present, as you thus take two men, the
Father commanding, the Son obeying, yet God and God.
But the first two together are two men, the Latter to-
gether is but One God ; this is a divine miracle. Mean-
while if you would that with you I acknowledge the obedi-
ence, do you first with me acknowledge the Nature. The
Father begat That Which Himself is. If the Father begat
ought else than what Himself is. He did not beget a true
Ps. 109, Son. The Father saith to the Son, From the womb before
E. v! '^'^ day-star, I begat Thee. What is, before the day-star?
110. By the day-star times are signified. So then before times,
before all that is called " before ;" before all that is not, or
before all that is. For the Gospel does not say, " In the begin-
Gen. 1, ning God made the Word;" as it is said, In the be finning
^' God made the Heaven and the earth ; or, " In the begin-
ning was the Word born;" or, " In the beginning God
begat the Word." But what says it? He was, He teas, He
John 1, was. You hear, He was; believe. In the beginning was the
Word, and the Word tvas with Cod, and the Word ivas
God. So often do ye hear. Was: seek not for time, for
that He always was. He then Who always was, and w^as
always with the Son, for that God is able to beget without
time; He said to the Son, From the womb before the
day-star I begat Thee. What is fi'om the womb? Had
God a womb? Shall we imagine tliat God was fashioned
with bodily members? God forbid! And why said He,
From the itomb, but that it might be understood that He
The Father andy^ Son have One Will, ($• Power; doy^ same works. 613
begat Him of His Own Substance ? So then from the womb Serm.
came forth That vvhich Himself was Who begat. Forr^^gV-B.]
if He Who begat was one thing, and another came forth out
of the womb; it were a monster, not a Son.
5. Therefore let the Son do the works of Him That sent iv.
Him, and the Father also do the works of the Son. " At
all events," you say, " the Father wills, the Son executes."
Lo, I shew, that the Son willeth, and the P'ather executeth.
Do you say, " where dost thou shew this.?" I shew it at
once. Father, I will. Now here if I had a mind to cavil, Johni7,
lo, the Son commandeth, and the Father executeth. What" '
wilt Thou? That lohere 1 a7ii, they may be also with Ale?
We have escaped, there shall we be, where He is; there
shall we be, we have escaped. Who can undo the " I
Will" of the Almighty .P You hear the will of His power,
hear now the power of His will. As the Father^ saith He, John 5,
raiseth up the dead and quickeneth them; even so the Son^^'
quickeneth whom He will. Whom He will. Say not, The
Son quickeneth them, whom the Father commandeth Him
to quicken. He quickeneth Whom He will. So then
whom the Father will, and whom Himself will: because
where there is One Power, there is One Will. Let us then
in a heart blind no more hold fast that the Nature of the
Father and the Son is One and the Same ; because the
Father is very Father, the Son is very Son. What He is,
That did He beget : because the Begotten was not degenerate.
6. There is a something in the words of that man who v.
was blind, which may cause perplexity, and peradventure
make many who understand them not aright despair. For
he said amongst the rest of his words, the same man whose
eyes were opened, IVe know that God heareth not sinners. John 9,
What shall we do, if God heareth not sinners } Dare '
we pray to God if He heareth not sinners ? Give me
one who may pray : lo, here is One to hear. Give me one
who may pray, sift thoroughly the human race from the
imperfect to the perfect. Mount up from the spring to the
summer; for this we have just chanted. Thou hast made ^^■'''^^
summer and spring; that is, "Those who are already spiritual, E.V74*.
and those who are still carnal hast Thou made;" for so the ^?" '^^'
Son Himself saith, Thine Eyes have seen My imperfect being. E. v.
' 139.
014 God heareth the prayer of "penitent sinners.
Serm. That wliich is imperfect in My Body, Thino Eyes have seen.
[125, B.*] And what then? Have they who are imperfect hope?
Undoubtedly they have. Hear what follows; A?id in Thy
Book shall all be written. But perhaps, brethren, the spiritual
pray and are heard, because they are not sinners ? What
then must the carnal do? What must they do? Shall they
perish? Shall they not pray to God? God forbid! Give
me that publican in the Gospel. Come, thou publican,
stand forth, shew thy hope, that the weak may not lose hope.
For behold the publican went up with the Pharisee to pray,
and with face cast down upon the ground, standing afar off,
Lukeis, beating his breast, he said, Lord, he merciful to me a sinner.
And he went doan justijied rather than the Pharisee. Said
he true or false, who said. Be mereiful to me a sinner? If
he said true, he was a sinner ; yet was he heard and justified.
What then is that, that thou whose eyes the Lord opened,
didst say, We know that God heareth not sinners"? Lo, God
doth hear sinners. But wash thou thy interior face, let that be
done in thy heart, which hath been done in thy iacc ; and
thou wilt see that God doth hear sinners. The imagination
of thine heart hath deceived thee. There is still something
for Him to do to thee. We see that this man was cast out
of the synagogue ; Jesus heard of it, came to him, and
John 9, said to him. Dost thou believe on the Son of God? And
V. 36. he said, Who is He, Lord, that I should believe on Him ?
He saw, and did not see ; he saw with the eyes, but as yet
V. 37. with the heart he saw not. The Lord said to him, Tho^t
both seest Him, that is, with the eyes; and He that talketh
V- 38. with thee is He. He then fell down, and worshipped Him.
Then washed he the face of his heart.
vi. 7. Apply yourselves then earnestly to prayer, ye sinners:
confess your sins, pray that they may be blotted out, pray that
they may be diminished, pray that as ye increase, they may
decrease : yet do not despair, and sinners though ye be, pray.
For who hath not sinned ? Begin with the priests. To the
Lev. 16. priests it is said. First offer sacrifices for your own sins, and
27. "
•'' Theoph. and Euthym. understand who continue in sin, and whose prayer
this not thus absolutely, but that God is not truly prayer, " prayer being not
does not hear sinners so as to enable the profession of words, but of faith."
them to wort miracles, the miracle being in Ps. 52. §. 13.
allowed; S. Hilary applies it to those
17ie Lord's Prayer convicts all of' sin, as sacrijices in the O, T. Gl -^
so for the people. Tlic sacrifices convicted the priests; that Serm.
if any one should call himself righteous and without sin, it [135.B.]
might be answered him, " [ look not at what thou sayest, but
at what thou offerest; thine own victim convicteth thee.
Wherefore dost thou offer for thine own sins, if thou have
no sins ? Dost thou in thy sacrifice lie unto God ?" But
peradventure the priests of the ancient people were sinners ;
of the new people are not sinners. Of a truth, brethren, for
that God hath so willed, I am His priest; 1 am a sinner; with
you do I beat the breast, with you 1 ask for pardon, with you
1 hope that God will be merciful. But peradventure the
Holy Apostles, those first and highest leaders' of the flock,' arietes
shepherds, members of The Shepherd, these peradventure had
no sin. Yes, indeed, even they had, they had indeed; they
are not angry at this, for they confess it. 1 should not dare.
First hear the Lord Himself saying to the Apostles, In this Matt. 6,
inanner pray ye. As those other priests were convicted by ^•
the sacrifices, so these by prayer. And amongst the other
things which He commanded them to pray for. He ap-
pointed this also, Fo7-give us our debts, as we also forgive \. 12.
our debtors. What do the Apostles say ? Every day they
pray for their debts to be forgiven them. The}- come in
debtors, they go out absolved, and return debtors to prayer.
This life is not without sin, that as often as prayer is made,
so often should sins be forgiven.
8. But what shall I say ? Peradventure when they learnt
the prayer, they were still weak. Some one, perhaps, will say vii.
this. When the Lord Jesus taught them that prayer, they
were yet babes, weak, carnal; they were not yet spiritual,
who have no sin. What then, brethren? When they
became spiritual, did they cease to pray ? Then Christ
ought to have said, " Pray in such wise now ;" and to have
given them, when spiritual, another prayer. It is one and
the same. He Who gave it is One and the Same ; use it
then in prayer in the Church. But we will take away all
controversy, when you say the Holy Apostles were spiritual,
up to the time of the Lord's Passion they were carnal ; this
you must say. And indeed, the truth is, as He was hanging,
they were in alarm, and the Apostles then despaired when
the robber believed. Peter dared to follow, when the Lord
s s
HIG Apostles confess sins, that sinners mai/ not despair.
Serm. was led to sufFering, he dared to follow, who came to the
P3gg\" house, and was wearied in the palace, and stood at the lire,
and was cold ; he stood at the fire, he was frozen with a
chilling fear. Being questioned by the maid-servant, he
Mat.26, denied Christ once ; being questioned a second time, he
denied Him; being questioned a third time, he denied Him.
God be thanked, that the questioning ceased ; if the question-
ing had not ceased, long would the denial have been repeated.
So then after He rose again, then He confirmed them, then
did they become spiritual. Had they at that time then no
sin ? The Apostles spiritual, wrote spiritual epistles, they
sent them to the Churches; " they had no sin." This you
say. 1 do not believe you, I ask themselves. Tell us, O holy
Apostles, after the Lord rose again, and confirmed you with
the Holy Ghost sent from heaven; did yc cease to have sin?
Tell us, I pray you. Let us hear, that sinners may not
despair, that they may not leave off to pray to God, because
they are not without sin. Tell us. One of them saith. And
who t Pie whom the Lord loved the most, and who lay on
Johni3,the Lord's Breast, and drank in the mysteries of the kingdom
of heaven which he was to pour forth again. Him I ask ;
iJohni," Have ye sin or not.^" He maketh answer and saith. If we
Q
shall say that ive have no sin, we deceive ourselves, and the
John 1, truth is not in us. Now it is the same John who said. In the
beginning was the Word, and the Word icas icith God, and
the Word was God. See ye what heights he had passed,
that he could reach to the Word ! Such an one, and so
great, who like an eagle soared above the clouds, who in the
serene clearness of his mind saw. In the beginning was the
Word; he hath said. If ice shall sag that ue have no sin,
1 John we deceive ourselves, and the truth, is not in us. But if we
^'^" shall confess our sins. He is faithful and just to forgive us
our sins, and to cleanse us from all unrighteousness. There-
fore i^ray ye.
The hfind man Jiad sbt, but sin not the cause of his blindness. 617
SERMON LXXXVT. [CXXXVT. Ben.]
Oil the same Lesson of the Gospel, John ix. On the giving sight to the
man that was born blind.
1. We have heard the lesson of the Holy Gospel which Serm.
we are in the habit of hearing; but it is a good thing to be ri''3''g^B j
reminded: good to refresh the memory from the lethargy of
forgetfulness. And in fact this very old lesson has given us
as much pleasure as if it were new. Christ gave sight to one
blind from his birth ; why do we marvel ? Christ is the
Saviour; by an act of mercy He made up that which He had
not given in the womb. Now when He gave that man no eyes,
it was no mistake of His surely; but a delay with a view to a
miracle. You are saying, it may be, " Whence knowest thou
this ?" From Himself I have heard it; He just now said it;
we heard it all together. For when His disciples asked Him,
and said, Lord, who did sin, this man or Jus parents, that /je John9,
teas born blind ? What answer He made, ye, as 1 did, heard.
Neither hath this man sinned, nor his parents, but that the^' ^•
works of God should be made manifest in him. Lo then
wherefore it was that He delayed when He gave him no eyes.
He did not give what He could give, He did not give what
He knew He should give, when need was. Yet do not
suppose, brethren, that this man's parents had no sin,
or that he himself had not, when he was born, con-
tracted original sin, for the remission of which sin infants ai^e
baptized unto remission of sins. But that blindness was not
because of his parents' sin, nor because of his own sin ; but
that the works of God should be made manifest in him. For
we all when we were born contracted original sin: and yet
we were not born blind. However enquire carefully. And we
were born blind. For who was not born blind .? blind, that
is, in heart. But the Lord Jesus, for that He had created
both, cured both.
2. With the eyes of faith ye have seen this man blind, ye
have seen him too of blind seeing; but ye have heard him
erring. Wherein this blind man erred, I will tell you ; first,
in that he thought Christ a prophet, and knew not that He
s s 2
0 1 8 Our Lord's rcords, not the bodily cure, enlightened the heart.
Sfum. was ll)c Son of God. And then wc have heard an answer of
rise.B.'l ^^^^ entirely false ; for he said, We know that God heareth
V. .31. not sinners. If God hearetli not sinners, what hope have we }
If God liearetli not sinners, why do we pray, and publish the
record of our sin by the beating of the breast ? Where
Lnkcl8, again is that Publican, who went up with the Pharisee into
1 venti- the temple, and while the Pharisee was boasting, parading '
lante \y\^ own merits, he standing afar off", and with his eyes fastened
on the«ovound, and beating his breast, was confessing his sins?
And this man, who confessed his sins, went down from the
temple justified rather than the other Pharisee. Assuredly
then God doth hear sinners. But he who spake these words
had not yet washed the face of the heart in Siloa. The sacra-
ment had gone before on his eyes; but in the heart had not
lieen yet effected the blessing of the grace. When did this
blind man wash the face of his heart } When the Lord
admitted him into Himself after he had been cast out by the
Jews. For He found him, and said to him as we have heard;
V. 35. Dggt iJiQii hclicve on the Son of God? And he, Who is He,
^' ^' Lord, that I may believe on Him ? With the eyes, it is
true, he saw already ; did he see already in the heart } No,
not yet. Wait; he will see presently, Jesus answered him,
V. 3;. / that speak with thee am He. Did he doubt ? No, forth-
with I'.e washed his face. For he was speaking with That
V- 7. Siloa, which is by inferprelation, Sent. Who is the Sent,
John 4, but Christ ? Who often bare witness, saying, / do the will
30; & e' f^f ^^y Father That sent Me. He then was Himself the
3^- Siloa. The man approached blind in heart, he heard,
believed, adored ; washed the face, saw.
3. But they who cast him out continued blind, forasmuch
as they cavilled at the Lord, that it was the Sabbath when
He made clay of the spittle, and anointed the eyes of the
blind man. For when the Lord cured with a word, the
Jews o])enly cavilled. For He did no work on the
Sabbath day, when He spake, and it was done. It was
a manifest cavil ; they cavilled at Him merely command-
ing, they cavilled at Him speaking; as if they did not
themselves speak all the Sabbath day. I might say that they
do not speak not only on the Sabbath, but on no day, foras-
much as they have kept back from the praises of the True God.
The Sabbath a type, for the time, of aur Lord iVho (jace it. G I 9
Nevertheless, as I have said, brethren, it was a manifest Serm.
cavil. The Lord said to a certain man, 8lrelch forth thine [isg.B.i
hand; he was made whole, and they cavilled for that He ivi^!t7i2,
healed on the Sabbath day. What did He do ? what work ^^•
did He do? what burden did He bear ? But in this instance,
the spitting on the ground, the making clay, and anointing
the man's eyes, is doing some work. Let no one doubt it, it
was doing a work. The Lord did break the Sabbath ; but
was not therefore guilty. What is that 1 have said, " He
brake the Sabbath ?" He, the Light had come, He was re-
moving the shadows. For the Sabbath was enjoined by the
Lord God, enjoined by Christ Himself, Who was with the
Father, when that Law was given; it was enjoined by Him,
but in shadow of what was to come. Let no man therefore Col. 2,
judge you in meat, or in drink, or in respect of an holy day,
or of the new moon, or of the sabbath days, ivhich are a
shadow of things to come. He had novv^ come Whose coming
these things announced. Why do the shadows delight us ?
Open your eyes, ye Jews ; the Sun is present. IVe know. John 9,
What do ye know, ye blind in heart? what know ye? That^^'.Q
this man is not of God, because he thus breaketh the Sabbath
day. The Sabbath, unha])py men, this very Sabbath did
Christ ordain^, Who ye say is not of God. Ye observe thei prtedi-
Sabbath in a carnal manner, ye have not the spittle of Christ. ''^''^*'
In this earth of the Sabbath look also for the spittle of Christ,
and ye will understand that by the Sabbath Christ was jiro-
phesied. But ye, because ye have not the spittle of Christ
in the earth upon your eyes, ye have not come unto Siloa,
and have not washed the face, and have continued blind,
blind to the good of this blind man, yea now no longer
blind either in body or heart. He received clay with the
spittle, his eyes were anointed, he came to Siloa, he washed
his face, he believed on Christ, he saw, he continued not in
that exceedingly fearful judgment; For fudgment I cajne v. 39.
into this world, that they which see not may see, and that
they which see may be made blind.
4. Exceeding alarm ! That they which see not ma-/ see :
Good. It is a Saviour's office, a profession of healing power,
That they which see not may see. But what, Lord, is that
I'hou hast added. That they which see may be made blinds
()2() The LifjUt blinds yet more those wftu oicn not their blindness.
Sebm. If we understand, it is most true, most righteous. Yet what
1 136 B lis, They which see? They are the Jews. Do they then
see? According to their own words, they see; according to
the truth, they do not see. What then is, " they see?" Tliey
think they see, they believe they sec. For they believed they
did see,when they maintained the Law against Christ. Wehwio;
therefore they see. Whatis We k no tv, hut we sec? Whaiis, this
Man is not ofGol, because He thus hreakelh the sabbath day?
They see; they read what the Law said. For it was enjoined
Numb, that whosoever should break the Sabbath day, should be
' * stoned. Therefore said they that He was not of God; but
though seeing, they were blind to this, that for judgment He
came into the world Who is to be the Judge of quick and
dead; why came He? Tliat they which see not may see:
that they who confess that they do not see, may be en-
lightened. And that they which see may be made blind;
that is, that they who confess not their own blindness, may
be the more hardened. And, in fact. That they which see
may be made blind, has been fulfilled; the defenders of the
'Tracta- Law, Doctors' of the Law, the teachers of the Law, the under-
standers of the Law, crucified the Author of the Law. O blind-
Rom, ness, this is that which in part hath happened to Israel.
11, 2o. -pjj^^ Christ might be crucified, and the fulness of the
Gentiles might come in, blindness i7i 2)art hath happened to
Israel. What is, ilial they which see not may see? That
the fulness of the Gentiles might come in, blindness in part
hath happened to Israel. The whole world lay in blindness ;
but He came, that they which see not may see, and that
they which see may be made blind. He was disowned by
the Jews, He was crucified by the Jews; of His Blood He
made an eye-salve for the blind. They who boasted that
they saw the light, being more hardened, being made
blind, crucified the Light. What great blindness? They
killed the Light, but the Light Crucified enlightened the
blind.
5. Hear one seeing, who once was blind, liehold, against
what a cross they have miserably stumbled, who would not
confess their blindness to the Physician! The Law had
continued with them. What serveth the Law without grace?
T"fnha]ipy mm, what can the Law do without grace? What
The Law, vnthout grace, only makes 7nen more guilty. 621
doeth tlie earth without the spittle of Christ? What doeth Sekm.
the Law without grace, but make them more guilty? Why?p3g^gT
Because hearers of the Law and not doers, and hereby sinners,
transgressors. The son of the hostess of the man of God was 2 Kings
. 4 29.
dead, and his staff' was sent by his servant, and laid upon '
his face, but he did not revive. What doeth the Law without
grace? What saith the Apostle, now seeing, now of blind,
enliglitened? For if there had been a Law given which ^^^^^7
could give life, verilij righteousness should have been by the
Law, Take heed ; let us answer and say ; what is this that he
hath said? If there had been a Law given which could give
life, verily righteousness should have been by the Law. If it
could not give life, why was it given? He went on and
added, But the Scripture hath concluded all under sin,^-'^^'
that the promise by the faith of Jesus Christ migltt be given
to them that believe. That the promise of illumination, the
promise of love by the faith of Jesus Christ might be given
to them that believe, that Scripture, that is the Law, hath
concluded all under sin. What is, hath concluded all under
sin? I had not known concupiscence, except the Law had^'om.7,
said. Thou shall not lust. What is, hath concluded all
under sin? Hath made the sinner a transgressor also. For
it could not heal the sinner. It hath concluded all under sin ;
but with what hope? The hope of grace, the hope of mercy.
Thou hast received the Law: thou didst wish to keep it, thou
wast not able; thou hast fallen from pride, hast seen thy
weakness. Run to the Physician, wash the face. Long for
Christ, confess Christ, believe on Christ; the Spirit is added
to the letter, and thou wilt be saved. For if thou take away
the Spirit from the letter, the letter killeth ; if it kill, where 2 Cor. 3,
is hope? But the Spirit giveth life. ^'
6. Let then Gehazi, Elisha's servant, receive the staff, as
Moses the servant of God received the Law. Let him receive
the staff", receive it, run, go before, anticipate him, lay the staff
upon the face of the dead child. And so it was; he did receive
it, he ran, he laid the staff" upon the face of the dead child.
But to what purpose? what serveth the staff"? If there had
been a Law given which could give life, the boy might have
been raised to life by the staff"; but seeing that the Scripture
hath concluded all under sin, he still lies dead. But why
(>'J2 Klislta rcafori/u/ the (Irml child, a ti/pc (^our Lord' s humiliation.
PntM. liath it concluded all under sin ? T/iaf the promise by the
[m^^\f(iifh of Jesus Christ might he given to them that believe.
Let then Elisha come, who sent the staff by the servant to
prove that he was dead ; let him come himself, come in his
own person, himself enter into the woman's house, go up to
the child, find him dead, conform himself to the members of
the dead child, himself not dead, but living. For this he
did; he laid his face upon his face, his eyes upon his eyes,
his hands upon his hands, his feet upon his feet, he straitened,
he contracted himself, being great, he made himself little.
Phil. 2, jjc contracted himself; so to say, he lessened himself. For
being in the Form of God, He emptied Himself, taking the
form of a servant. What is He conformed Himself, alive to
Eoiii. 8, the dead ? Do ye ask, what this is } Hear the Apostle; God
sent His Son. What is, he conformed himself to the dead .''
Let him tell this, let him go on and declare it again ; In the
likeness of flesh ff sin. This is to conform Himself Alive to
the dead; to come to us in the likeness of flesh of sin, not
in the flesh of sin. Man lay dead in a flesh of sin, the
likeness of flesh of sin conformed Himself to him. For He
died Who had not wherefore to die. He died. Alone Free
among the dead; forasmuch as the whole flesh of men was
indeed a flesh of sin. And how should it rise again, had not
He Who had no sin, conforming Himself to the dead, come
in the likeness of flesh of sin \ O Lord Jesus, Who hast
suffered for us, not for Thyself, Who hadst no guilt, and
didst endure its punishment, that thou mightest dissolve at
once the guilt and punishment-
SERMON LXXXVIL [CXXXVTL Ben.]
The tenth chapter of the Gospel of John. Of the shepherd, and the
hireling, and the thief.
L Your faith, dearly beloved, is not ignorant, and I know
that ye have so learnt by the teaching of that Master from
heaven, in Whom ye have placed your hope, that our Lord
Jesus Christ, Who hath now suffered for us and risen again,
is the Head of the Church, and the Church is His Body,
Love the health of the Body and oneness ivith Christ. 623
and that in His Body the unity of the members and the Serm.
bond of charity is, as it were, its sound health. But whoso- [fy^.B]
ever groweth cold in charity, is become enfeebled in the
Body of Christ. But He Who hath already exalted our
Head, is able also to make even the feeble members whole ;
provided, that is, that they be not cut off by excessive
impiety, but adhere to the Body until they be made whole.
For whatsoever yet adhereth to the body, is not beyond hope
of healing; whereas that which hath been cut off', can
neither be in process of curing, nor be healed. Since then
He is the Head of the Church, and the Church is His Body,
Whole Christ is both the Head and the Body. He hath
already risen again. We have thei'efore the Head in heaven.
Our Head intercedeth for us. Our Head without sin and
without death, now propitiateth God for our sins; that we too
at the end rising again, and changed into heavenly glory,
may follow our Head. For where the Head is, there are the
rest of the members also. But whilst we are here, we are
members ; let us not despair, for we shall follow our Head.
2. For consider, brethren, the love of this our Head. He !!•
is now in heaven, yet doth He suffer here, as long as his
Church suffereth here. Here Christ is hungred, here He is
athirst, is naked, is a stranger, is sick, is in prison. For
whatsoever His Body suffereth here, He hath said that Him-
self suffereth ; and at the end, severing off" this His Body to
the right hand, and severing the rest by whom He is now
trodden under foot to the left. He will say to those on the
right hand. Come, ye blessed of My Father, receive theM3it.25,
kimjdom which hath been jjrepared for you from the begin-
ning of the world. For what deservings-f* For I was an
hungred, and ye gave Me meat; and so He goes over the
rest, as if He had Himself received; to such a degree that
they, not understanding it, make answer and say. Lord, when
saw ice Thee an hungred, a stranger, and in prison ? And
He saith to them, Forasmuch as ye have done it to one of
the least of 3Iine, ye have done it unto Ble. vSo also in our
own body, the head is above, the feet are on the earth ; yet
in any crowding and throng of men, when any one treads on
your foot, does not the head say, " You are treading upon me ?"
No one has trodden on your head, or on your tongue; it is
624 Christ, the Dour, us the Head; in His Bodi/, the Shepherd.
Serm. above, in sal'uty, no harm has happened unto it; and yet
pl'l^'^gV because by the bond of charity there is unity from the head
even to the feet, the tongue does not separate itself there-
from, but says, " You are treading upon n)e ;" when no one
has touched it. As then the tongue, whicli no one has
touched, says, " You are treading upon me ;" so Christ, the
Head, Which no one treadeth on, said, I tons <in hii/i(/red,
and ye <jaie 3Ie meat. And to them who did not so, He
said, f was a/t hiinc/red, a/id ye yavc 3Ie vo meat. And how
did He finish ? Thus ; These shall yo info eierlasl iny
burning, bat the righteous into life eternal,
iii. 3. When our Lord then was speaking on this occasion, He
said, that He is lUe Shepherd, He said also that He is the
Johnio,X)oo;-. You find them both in that place, both / am the
'■^^' Boor, and / am the Shepherd. In the Head He is the
Door, the Shepherd in the Body. For He saith to Peter,
john2i,in whom singly He formeth the Church; Peter, lovest
15. &c. ^j^^^^ j^j^r^ Yie answered. Lord, I do love Thee. Feed My
sheep. And a third time, Peter, lovest Thou Me'^ Peter
was grieved because He asked him the third time; as though
He Who saw the conscience of the denier, saw not the con-
fessor's faith. He had known him always, liad known
him even when Peter had not known himself. For he did
Luke not know himself at that time when he said, / will be with
22,33. jy^^j^j ^,^.gff unto death; and how infirm he was he knew not.
Just as it constantly happens in fact to invalids, that the sick
man knows not what is going on within him, but the ]ihysi-
cian knows; w^hen yet the former is suffering from the very
sickness, and the physician is not. The physician can better
tell what is going on in another, than he who is sick wliat is
going on in himself. Peter then was at that time the invalid,
and the Lord the Physician. Tiie former declared that he
had strength, when he had not ; but tlie Lord touching the
pulse of his heart, declared that he should deny Him thrice.
And so it came to pass, as the Physician foretold, not as the
sick presumed. Therefore, after His resurrection the Lord
questioned him, not as being ignorant \s ith what a heart he
would confess the love of Christ, but that he might by a
threefold confession of love, efl'ace the threefold denial of
fear.
The humble and penitent enter in by the Door. (>'25
4. 'J'lierefore doth the Lord require this of Peter, Peter, Serm.
hvest thou Me? As though, " What wilt thou give Me, what f J'37'',b"j
wilt thou do for Me, seeino- that thou lovest Me?" What was ~i^"
Peter to do for his Lord risen again, and going into heaven,
and sitting on the right hand of the Father? As il EJe had
said, " This shalt thou give Me. this shalt thou do for Me, if
thou lovest Me, feed My sheep ; enter in by the Door, not
go up by another way." Ye heard vrhen the Gospel was
being read, He that entereth in by the Door, is the shepherd; Johnio,
hut he that goetlt up another way, is a iJtief and a robber ;
and lie seeketh to disperse, and to scatter, and to spoil.
Who is he that entereth in by the Door? lie that entereth
in by Christ. Who is he ? He who imitateth the Passion of
Christ, who acknowledgeth the Humility of Christ; that
whereas God was made Man for us, man may acknowledge him-
self to be, not God, but man. For whoso wisheth to appear
God, when he is man, doth not imitate Him, Who, being
God, was made Man. But to thee it is not said, Be
any thing less than thou art; but acknowledge what thou
art. Acknowledge thyself feeble, acknowledge thyself man,
acknowledge thyself a sinner; acknowledge that it is He
That justifieth, acknowledge that thou art full of stains. Let
the slain of thine heart appear in thy confession, and thou
shalt belong to Christ's flock. For the confession of sins
invites the physician's healing ; as in sickness, he tliat says,
" I am well," seeketh not the ])hysician. Did not the Pha- Lukeis,
risee and the Publican go up to the temple ? The one ^^•
boasted of his sound estate, the other shewed his wounds to
the Physician. For the Pharisee said, / thank Thee, O God,^- H-
that I am not as this Pnblican. He gloried over the other.
So then if that Publican had been whole, the Pharisee would
have grudged it him; for that he would not have had any one
over whom to extol himself. In what state then had he come,
who had this envious spirit ? Surely he was not whole ; and
whereas he called himself whole, he went not down cured.
But the other casting his eyes down to the ground, and not
daring to lift them up unto heaven, smote his breast, saying,
God be merciful to me a sinner. And what saith the Lord? v. is.
Verily I say unto you, thai the Publican went donn from v. 14.
the temple justified rather than the Pharisee. For every
11.
V. 2.
(i'2G "IVie liireiiny, ichoso seeks rcica/d, honour, praise, f rum men.
Sekm. o)ie that exalteth himself shall be abased, and he that huin-
^■"i'Jj'i' J/e/A himself, shall be exalted. They tlien who exalt thcni-
selves, would go up iuto the sheepfokl by auother way ; but
they who humble themselves, enter in by the Door iuto the
sheepfold. Thei'ef'ore said He of the oue, lie enter cth in ;
of the other, lie ijoeth up. He that goeth up, you see, who
seeks exaltation, does not enter in, but falls. Whereas he that
abases himself, that he may enter in by the Door, falls not,
but is the shepherd.
V. 5. But the Lord mentioned three characters', and our
• perso- (j^^j.y jg jQ search them out in the Gospel, that of the shepherd,
the hireling, and the thief I suppose you took notice when
the lesson was being read, that He marked out the shepherd,
John 10, the hireling, and the thief The Shepherd, said llii, laijelh
down His life for the sheep, and eutereth in by the door.
1- The thief and the robber, said He, go up by another way.
' ' The hireling. He said, if he seeth a wolf or even a th'iei, Jleeth ;
because lie caret It not for the sheep; for he is an hireling,
not a shepherd. The one eutereth in by the door, because
he is the shepherd; the second goeth up another way, because
he is a thief; the third seeing them who wish to spoil the
sheep feareth and fleeth, because he is an hireling, because he
careth not for the sheep ; for he is an hireling. If we shall
find these three characters, ye have found, holy brethren, both
those whom ye should love, and those whom yc should
tolerate, and those of whom ye must beware. The Shepherd
is to be loved, the hireling is to be tolerated, of the robber
must we beware. There are men in the Church of whom
riiii. i,the Apostle speaks, who preach the Gospel by occasion,
^^'^ seeking of men their own advantage, whether of money, or
of honour, or human praise. They preach the Gospel, wishing
to receive rewards in whatsoever way they can, and seek not
so much his salvation to whom they ])reach, as their own
advantage. But he who heareth the word of salvation Irom
him who hath not salvation, if he believe Him Whom he
preacheth, and put not his hope in him, by whom salvation
is preached to him ; he that preacheth shall have loss ; he to
whom he preacheth shall have gain.
vi. 6. You have the Lord saying of the Pharisees, They sit
iVJat.23, 4;i Musea'' neat. The Lord did not mean them onlv ; as if
2.
'"''Twir ofti'itthe tiij)e of Jewish and Gentile Church, one in Xt. 6*27
He would send those who should believe on Christ to the Serm.
school of the Jews, that they might learn there wherein is the Jj'gygV
way to the kingdom of heaven. Did not the Lord come
for this end, that He might establish a Church, and separate
those Jews who had a good faith, and a good hope, and a
good love, as wheat from the chaff, and might make them one
wall of the circumcision, to which should be joined another
wall from the uncircumcision of the Gentiles, of which two
walls coming from different directions. Himself should be
the Corner-Stone ? Did not the Same Lord therefore say of
these two people who were to be one, And other sheep ^°y^^^->
I have, which are not of this fold ? Now He was speaking to
the Jews ; Them also, said He, must I bring, that there
may be onefold, and One Shepherd. Therefore there were
two ships out of which He had called His disciples. TheyT^'ike5,
figured these two people, when they let down their nets, and"
took up so great a draught' and so large a number of fishes,' ^i"'
that the nets were almost broken. And they laded, it is
said, both the shijjs. The two ships figured the One Church,
but made out of two peoples, joined together in Christ,
though coming from different parts. Of this too the two
wives, who had one husband Jacob, Leah and Rachel, are Gen.29,
a figure. Of these two, the two blind men also are a figure, ^'i^^qq
who sat by the way-side, to whom the Lord gave sight. And30.
if ye pay attention to the Scriptures, ye will find the two
Churches, which are not two but One, figured out in many
places. For to this end the Corner-Stone serveth, for to
make of two One. To this end serveth That Shepherd, for to
make of two flocks One. So then the Lord Who was to
teach the Church, and to have a school of His Own beyond
the Jews, as we see at present, would He be likely to send
those who believe on Him unto the Jews, to learn } But
under the name of the Scribes and Pharisees He intimated
that there would be some in His Church who would say and
not do ; but, in the person of Moses He designated Him-
self. For Moses represented Him, and for this reason did
he put a vail before him, when he was speaking to the
people ; because as long as they were in the law given up
to carnal joys and pleasures, and looking for an earthly
kingdom, a vail was put upon their face, that they should
G'28 Godfevces in the meaniny of H. Scr. against perveraionii ;
Sekm. not see Christ in the Scriptures. For when the vail was
[137.B.1 taken away, after that the Lord had suffered, the secrets of the
Mat.27, temple were discovered. Accordingly when He was hanging
on the Cross, the vail of the temple was rent from the top
even to the bottom ; and the Apostle Paul says expressly,
2Cor.3, ^nt ii'iien thou slialt turn to Christ, the vail shall be taken
16.
away. Whereas with him who turneth not to Christ, though
he read the law of Moses, the vail is laid upon his heart, as
the Apostle says. When the Lord then would signify
beforehand that there would be some such in His Church,
Mat.23, what did He say .? The Scribes and Pharisees sit in Moses^
2 3
seat. What they say, do; but do not what they do.
vii. 7. When wicked clerics hear this which is said against
them, they would pervert it. For I have heard that some
do wish to pervert this sentence. Would they not, if they
might, efface it from the Gospel? But because they cannot
efface it, they go about to pervert it. But the grace and
mercy of the Lord is present, and allows them not to do so ;
'senten-for He hath hedged round all His declarations" with His
truth, and in such wise balanced them; that if any one
would wish to cut off" any thing from them, or to introduce
any thing by a bad reading or interpretation, any right
hearted man may join to the Scripture what has been cut off"
from the Scripture, and read what went above or below,
and he will find the sense which the other wished to inter-
pret wrongly. What then, think ye, do they say of whom it
is said. Do what they say ? That it is (and in truth it is so)
addressed to laymen. For what does the layman who
wishes to live well say to himself, when he takes notice of a
wicked cleric } " The Lord said. What they say, do; xohat
they do, do not. Let me walk in the way of the Lord, not
follow this man's convei'sation. Let me hear from him not
his words, but God's. 1 will follow God, let him follow his
own lust. For if I should wish to defend myself in such
wise before God as to say, ' Lord, I saw that thy cleric
living evilly, and therefore I lived evilly;' would He not say
to me, ' Thou wicked servant, hadst thou not heard from
Me, What they say, do, but what they do, do not f But a
wicked layman, an unbeliever, who belongs not to Christ's
flock, who belongs not to Christ's corn, who as chaff" is only
'* do not what evil Priests do," their acts, not sacrijice only. 620
borne with in the floor, what does he say to himself when the Serm.
woi'd of God begins to reprove him? " Away ; why talkestrj^gy^"!
thou to me ? The very Bishops and Clergy do not do it,
and dost thou force me to do it ?" Thus he seeks for himself
not a patron for his bad cause, but a companion for punish-
ment. For will that wicked one whosoever he be that he
has chosen to imitate, will he ever defend him in the day of
judgment? For as witli all whom the devil seduces, he
seduces them not to be partakers of a kingdom, but of his
damnation ; so all who follow the wicked, seek companions
for themselves to hell, not protection unto the kingdom of
heaven.
8. How then do they pervert this declaration, when it is
said to them in their wicked lives, " With good reason was it
said by the Lord, What they say, do; what they do, do notV
" It was well said," say they. " For it was said to you, that
ye should do what we say ; but that ye should not do what
we do. For we offer sacrifice, you may not." See the cun- viii,
ning craftiness of these men; what shall I call them? hire-
lings. For if they were shepherds, they would not say such
things. Therefore the Lord, that He might shut their
mouths, went on, and said, They sit in Moses'' seat; what Mat.23,
they say, do; but what they do, do not ; for they say, and do
not. What is it then, brethren ? If He had spoken of
offering sacrifice; would He have said, For they say, and do
not? For they do offer' sacrifice, they do offer unto God.'faciunt
What is it that they say, and do not? Hear what follows;
For they bind heavy burdens^ and grievous to be borne, and^- 4.
lay them on meii's shoulders^ and they themselves will not
touch them with one of their fingers. So openly did He
rebuke, describe, and point them out. But those men when they
thus wish to pervert the passage, shew plainly that they seek
nothing in the Church but their ow-n advantage ; and that
they have not read the G ospel ; for had they known but this
very page, and read the whole, they would never have dared
to say this.
9. But attend to a more clear proof that the Church hath
such as these. Lest any one should say to us, " He spake
entirely of the Pharisees, He spake of the Scribes, He spake
of the Jews ; for the Church hath none such." Who then are
630 PVho seekethfrom God aught hut God, loveth not chastely.
Sekm. they of whom the Lord saith, Not every one thai saith unto
'j''yYj|'ji)/e, Lord, Lord, shall enter into the kingdom of heaven?
Matry, And He added, 3Lany shall say to Me in that day, Lord,
21- Lord, have we not jrrophesied in Thy Name, and in Thy
h'htates Name done many miyhty^ works, and in Thy Name have
eaten and drunken ? Wliat ! do the Jews do these tilings
in Christ's Name ? Assuredly it is manifest, that lie s])eaks
of them who have the Name of Christ. But what follows?
V. 23. Then uill I say to them, L never knew yon ; depart from
Me, all ye that work iniquity. Hear the Apostle sighing
concerning such as these. He says that some preach the
Gospel through charity, others by occasion; of whom he
Phil 1, says, They do not preach the Gospel rightly. A right thing,
J^- ^"'^ but themselves not right. What they preach is right; but
they who preach it are not right. Why is he not right? Because
he seeketh something else in the Church, seekelh not God.
If he sought God, he would be chaste; for the soul hath in
God her lawful husband. Whosoever seeketh from God
aught besides God, doth not seek God chastely. Consider,
brethren; if a wife love her husband because he is rich, she
is not chaste. For she loves not her husband, but her hus-
band's gold. Whereas if she love her husband, she loves
him both in nakedness and poverty. For if she love him
because he is rich ; what if, (as human chances are,) he be
2proscii-2Quj]3^'e(]^ fli^fl all on a sudden be reduced to need ? She gives
him up, mayhap; because what she loved, was not her
husband, but his ]n'operty. But if she love her husband
indeed, she loves him even more when poor; for that she
loves with jnty too.
ix. 10. And yet, brethren, our God never can be poor. He is
rich, He made all things, heaven and earth, the sea and
Angels. In the heaven, whatsoever we see, whatsoever we
see not. He made it. But notwithstanding, we ought not to
love these riches, but Ilim Who made them. For He hath
promised thee nothing but Himself. Find any thing more
precious, and He will give thee this. Beauteous is the
earth, the heaven, and the Angels; but more beauteous is
He Who made them. They then who preach God, as
loving God; who preach God, for God's sake, feed the
sheep, and are no hirelings. This chastity did our Lord
Shepherds Jew ^ hirelings many. 631
Jesus Christ require of the soul, when He said to Peter, Serm.
Peter, lovest thou Me ? What is, Lovest thou 3Ie ? Art thou r'1'^37, b.'i
chaste ? Is not thine heart adulterous ? Dost thou seek not John2i,
thine own things in the Church, but Mine? If then thou be '
such an one, and lovest Me, feed My sheep. For thou
shalt be no hireling, but thou shalt be a shepherd.
II. But they did not preach chastely, concerning whom
the Apostle sighs. But what doth he say? What Mew.? Phil, 1,
Notwithstanding every way, whether by occasion or in
truth, Christ is preached. He suffers then that hirelings
there should be. The shepherd preacheth Christ in truth,
the hireling by occasion preacheth Christ, seeking something
else. Notwithstanding, both the one and the other preacheth
Christ. Hear the voice of the shepherd Paul ; Whether by
occasion or in truth, Christ is preached. Himsb-lf a shep-
herd, he was pleased to have the hireling. For they act
where they are able, they are useful as far as they are able.
But when the Apostle for other uses sought for those whose
ways the weak ones might imitate; he saith, / have sent I Cor. 4,
unto you Timotheus, who shall bring you into retnembrance
of my ways. And what doth he say ? " I have sent unto you
a shepherd, to bring you into remembrance of my ways;"
that is, who himself also walketh as I walk. And in send-
ing this shepherd, what doth he say ? For I have no one *oPhil. 2,
likeminded, who with sincere affection is anxious for you. '
Were there not many with him ? But what follows ? For
all seek their own, not the things which are Jesus Christ's ;
that is, " I have wished to send unto you a shepherd; for
there are many hirelings ; but it were not meet for an hire-
ling to be sent." An hireling is sent for the transaction of
other affairs and business; but for those which Paul then
desired, a shepherd was necessary. And he scarcely found
one shepherd among many hirelings ; for the shepherds are
few, the hirelings many. But what is said of the hirelings ?
Verily I say unto you, they have received their reward. Matt. 6
Of the shepherd, what saith the Apostle ? But whosoever shall ^'
2 Tim 2
clea7ise himself from such as these shall be a vessel untoi\, '
honour, sanctified, and useful to the Lord, prepared always
unto every good work. Not unto certain things prepared,
T t
632 Who for fear of offending, icarns not bad rich men, a hireling
6ERM. and nnto certain not prepared, but unto every good work
[137. n.] prepared. So much have I said, concerning the shep-
herds.
X. 12. But we will now speak of the hirelings. The hireling
12.13.'^'*^'* Ae seeth the wolf lying in wait for the sheep, fleet h.
This the Lord said. Why } Because he careth not for the
sheep. So long then is the hireling of use, as he sccth not
the wolf coming, as he seeth not the thief and the- robber ;
but when he seeth them, he fleeth. And who is there of the
hirelings, who fleeth not from the Church, wlien he seeth
the wolf and the robber ? And wolves and robbers abound.
They are they who go up by another way. Who are these
' parte who go up ? They who of Donatus' ' way wish to make
havoc of Christ's sheep, they go up by another way. They
do not enter in by Christ, because they are not humble.
Because they are proud, they go up. What is, " they go
up V They are lifted up. Whereby do they go up ? By
another way: whence they wish to be named from their
way. They who are not in unity are of another way, and
by this way they go up, that is, are lifted up, and wish to
spoil the sheep. Now mark how they go up .? "It is we,"
they say, " who sanctify, we justify, we make righteous." See
Luke whither they have got up. But he that exalteth himself,
' * shall he abased. Our Lord God is able to abase them. Now
the wolf is the devil, he licth in wait to deceive, and they
Matt. 7, that follow him ; for it is said that they are clothed indeed
with the skins of sheep, but inwardly they are ravening
wolves. If the hireling observe any one indulging in
wicked talking, or in sentiments to the deadly hurt of liis soul,
or d^ing ought that is abominable and unclean, and notwith-
standing that he seems to bear a chtu'acter of some import-
ance in the Church, (from which if he hopes for advantage
he is an hireling ;) says nothing, and when he sees the man
perishing in his sin, sees the wolf following him, sees his
throat dragged by his teeth to punishment ; says not to him,
" Thou sinnest ;" does not chide him, lest he lose his own
advantage. This I say is, IVhen he seeth the icolf, he fleeth;
he does not say to him, " Thou art doing wickedly," This
is no flight of the body, but of the soul. He whom thou
God'sivorcls hy^ not of, wicked preachers.^ like vine among thorns. 633
seest standing still in body flies in heart, when he sees a Serm.
sinner, and does not say to him, " Thou sinnest ;" yea when ^37.6.]
he even is in concert with him.
13. My brethren, does ever either Presbyter or Bishop ^i»
come up here, and say any thing from this higher place, but
that the property of others must not be plundered, that there
must be no fraud committed, no wickedness done ? They
cannot say aught else who sit in Moses' seat, and it is it that ^J'^tt.
speaks by them, not they themselves. What then is, Do Matt. 7,
men gather grapes of thorn s^ or figs of thistles? and, Every}^^^^'^^
tree is known by his fruit? Can a Pharisee speak good
things ? A Pharisee is a thorn ; how from a thorn do I
gather grapes ? Because Thou, Lord, hast said. What they Matt.
say, do; but what they do, do not. Dost Thou bid me^"^'^'
gather grapes of thorns when Thou sayest. Do men gather
grapes of thorns? The Lord answereth thee, " I have not
bidden thee gather grapes of thorns : but look, mark well, if
haply, as is often the case, the vine when it trails all along
upon the ground, be not entangled in thorns." For we some-
times find this, my brethren, a vine planted over sedge, how
it has there a thorny hedge, and throws out its branches, and
entangles them in the thorny hedge, and the grape hangs
among the thorns ; and he that sees it plucks the grape, yet
not from the thorns, but from the vine which is entangled in
the thorns. In like manner then the Pharisees are thorny ;
but by sitting in Moses' seat, the vine wraps them round,
and grapes, that is, good words, good precepts, hang from
them. Do thou pick the gvape, the thorn will not prick
thee, when thou readest, Wiiat they say, do; but wliat
they do, do not. But the thorn will prick thee, if thou do
what they do. So then that thou mayest gather the grape,
and not be caught in the thorns. What they say, do; but
what they do, do not. Their deeds are the thorns, their
words are the grapes, but from the vine, that is, from Moses'
seat.
14. These then flee, when they see the wolf, when they
see the robber. Now this it was that I had begun to say,
that from this higher place they can say nothing, but, " Do
well," " do not forswear yourselves," " defraud not," " cheat
not any." But sometimes men's lives are so bad, that
T t 2
634 The shepherd rebukes sin; if not heard, iceeps before God.
SER^f. counsel is asked of a Bishop on the taking away of another
[137 pV man's estate, and from him is such counsel sought. It has
sometimes happened to ourselves, we speak from experience:
for we should not have believed it. Many men require from
us evil counsels, counsels of lying, of fraud ; thinking that
they please us thereby. But by the Name of Christ, if what
we are saying is pleasing to the Lord, no such man has
tempted us, and found what he wished in us. For with the
good pleasure of Him Who hath called us, we are shepherds
iCor.4, not hirelings. But as saith the Apostle, But with me it is
a very small thing that I slionld be judged of you, or of
man^s day; yea, l judge not even mine oun self For I am
conscious of nothing by myself , but I am not hereby justified.
But He That judgeth me is the Lord. My conscience is
not therefore good, because ye praise it. For how praise
ye what ye do not see ? Let Him praise. Who seeth ; yea
let Him correct, if He seeth ought there which offendeth His
Eyes. For T too do not say that I am perfectly whole ; but
I beat my breast, and say to God, " Be merciful, that I sin
not." Yet I do think, for I speak in His Presence, that I seek
nothing from you, but your salvation; and constantly do I
' vim. groan over the sins of my brethren, and I suffer distress', and
am tormented in mind, and often do I reprove them ; yea, I
never cease reproving them. All who remember what I
say are witnesses, how often my brethren who sin have
been reproved, and earnestly reproved, by me.
xii. 15. I am now treating of my counsel with j'ou, holy
brethren. In Christ's Name ye are the people of God, ye
are a Catholic people, ye are members of Christ; ye are not
divided from unity. Ye are in communion with the members
of the Apostles, ye are in communion with the memories of
the Holy Martyrs, who are spread over the whole world, and
ye belong to my cure, that I may render a good account of
you. Now my whole account, what it is ye know. " Lord,
Thou knowest that I have spoken. Thou knowest that I have
not kept silence. Thou knowest in what spirit I have
spoken, Thou knowest that I have wept before Thee, when
I spake, and was not heard." This 1 imagine is my whole
account. For the Holy Spirit by the prophet Ezekiel hath
given me sure hope. Ye know this passage concerning the
Man's office to ivarn, not to judge. 635
watchman ; O son of man, saith He, / have set thee a watch- ^^^^^;
man unto the house of Israel; if when 1 say unto the wicked,\rAi .B.]
0 wicked man, thou shalt die the death, thou dost not speak; Ezek.
, 1 \ -^j? 33, /.etc.
that IS, (for 1 speak to thee that thou mayest speak ;) if thou
dost not announce if, and the sword, that is, what I have
threatened on the sinner, come, and take him aua>j; that
wicked man indeed shall die in his iniquity ; but his blood
will I require at the watclnnan's hand. Why.? Because
he did not speak. But if the ivatchman see the sword coming,
and blow the trumpet, that he may fly, and he look not
to himself, that is, amend not himself, that it find him not in
the pmiishment which God threateneth, and the sword shall
come and take any one away ; that wicked man indeed shall
die in his iniquity ; but thou, saith He, hast delivered thine
own soul. And in that place of the Gospel, what else saith ?^^'^^'
He to the servant? when he said. Lord, I knew Thee to be a Lukei9,
difficult' ox hard Man, in that Thou reapest ichere Thou hast\^^^'^_
not sowed, and gatherest where Thou hast not strawed; and tam
1 was afraid, and ivent and hid Thy talent in the earth, lo.
Thou hast that is Thine. And He said, " Thou wicked and
slothful servant, because thou knewest Me to be a difficult
and hard Man, to reap where I have not sown, and to gather
where I have not strawed, My very covetousness ought the
more to teach thee, that I look for profit from My money.
Thou oughtest therefore to have given My money to the
exchangers, and at My coming I should have required Mine
own with usury.'''' Did He say, " Thou oughtest to give, and
require?" It is we then, brethren, who give. He will come
to require. Pray ye, that He may find us prepared.
SERMON LXXXVIII. [CXXXVIII. Ben.]
On the words of the Gospel, John x. " I am the good Shepherd," &c.
against the Donatists.
1. We have heard the Lord Jesus setting forth to us the i-
office of a good shepherd. And herein He hath doubtless
G36 Murttjrdom, witkuut love, projlteth nothing.
Seiim. given us to know, as we may understand it, that there are
[138.B.] oO<^t^ shepherds. And yet that the multitude of shepherds
Joimio, might not be understood in a wrong sense; He saith, I a7)i the
good Shepherd, And wherein He is the good Shepherd,
He sheweth in the words following; The good Shepherd,
^- 12. saith He, layeth down His life for the sheep. But he that
is an hireling, and not the shepherd, seeth the wolf coming,
"• ^^- andjieeth ; because he careth not for the sheep, for he is an
hireling. Christ then is the good Shepherd. What was
Peter ? was he not a good shepherd ? did not he too lay
down his life for the sheep ? What was Paul .? what the rest
of the Apostles ? what the blessed Bishops, Martyrs, who
followed close upon their times? What again our holy
Cyprian .? Were they not all good shepherds, not hirelings.
Matt. G, of whom it is said, Verily 1 say unto you, they have received
their reward'^ All these then were good shepherds, not
simply for that they shed their blood, but that they shed it
for the sheep. For not in pride, but in charity they shed it.
ii- 2. For even among the heretics, they who for their iniquities
and errors have suffered any trouble, vaunt themselves in the
1 deal- name of martyrdom, that with this fair covering disguised '
they may plunder the more easily, for wolves they are. Now
if ye would know in what rank they are to be held, hear that
good shepherd, the Apostle Paul, that not all who even give
up their bodies in suffering to the flames, are to be accounted
to have shed their blood for the sheep, but rather against the
1 Cor. sheep. If, saith he, / speak with the tongues of men, and
i^^l ' angels, but have not charity, I am become as sounding brass,
or a tinkling cymbal. If I should know all mysteries, and
have all prophecy, and all faith, so that I could remove
mountains, but have not charity, lam nothing. Now a great
thing truly is this faith that removes mountains. The}' are
indeed all great things ; but if 1 have them without charity,
saith he, not they, but I am nothing. But up to this point
he hath not touched them, who glory in sufferings under the
false name of martyrdom. Hear how he toucheth, yea rather
pierceth them through and through. If I shoidd distribute,
saith he, all my goods to the pjoor, and deliver my body to be
burned. Now here they are. But mark what follows; but
have not charity, it profitoth me nothing, Lo, they have
Our Lord speaks of One Good Shejjherd, to incidcate imity. 637
come to suffering, come even to the shedding of blood, yea Serm.
LXS^XVIII
come to the burning of the body ; and yet it profiteth them [isg.B.]
nothing, because charity is lacking. Add charity, they all
profit; take charity away, all the rest profit nothing.
3. What a good is this charity, brethren ! What more iii.
precious.? what yieldeth greater light? or strength.? or
profit.? or security.? Many are the gifts of God, which
even the wicked have, who shall say. Lord, we have pro- Matt. 7,
phesied in Thy Name, in Thy Name have cast out devils, in
Thy Name done many mighty works. And He will not
answer, " Ye have not done them." For in the Presence of
so great a Judge, they will not dare to lie or boast of things
they have not done. But for that they had not charity. He
ansvvereth them all, / know you not. Now how can he have
so much as the smallest charity, who when even" convicted,
loves not unity? It was then as impressing on good shep-
herds this unity, that our Lord was unwilling to mention
many shepherds. For it is not, as 1 have said already, that
Peter was not a good shepherd, and Paul, the rest of the
Apostles, and the holy Bishops who were after them, and
blessed Cyprian. All these were good shepherds; and not-
withstanding to good shepherds, He commended not good
shepherds, but a good Shepherd. 1, saith He, am the good
Shepherd.
4. Let us question the Lord with such little understanding i^'*
as we have, and in most humble discourse hold converse
with so great a Master. What sayest Thou, O Lord, Thou
good Shepherd? For Thou art the good Shepherd, Who
art also the good Lamb ; at once Pastor and Pasturage, at
once Lamb and Lion. What sayest Thou? Let us give
ear and aid us, that we may understand. /, saith He, am the
good Shepherd. What is Peter? is he either not a shep-
herd, or a bad one ? Let us see, if he be not a shcphea-d.
Lovesi thou Me? Thou saidst to Him Lord, Lovest thou '^ohn2\,
Me? and he answered, " I do love Thee." And Thou to
him. Feed 3Iy sheep. Thou, Thou, Lord, by Thine Own
questioning, by the strong assurance of Thine Own words,
* lleferring it would seem to the conf(irence lield hut a liitlo vvliilr liefoic (bis
with the Donatist party at Carthage.
638 All good shepherds and sheep one tinder The Shepherd.
Serm. madest of the lover a shepherd. He is a shepherd then to
[13)^ 131 whom Thou didst commit Thy sheep to be fed. Thou
didst Thyself entrust them, he is a shepherd. Let us now
see whether he be not a good one. This we find by the
very question, and his answer. Thou didst ask, whether he
loved Thee; he answered, " I do love Thee." Thou sawest
his heart, that he answered truth. Is he not then good, who
loveth so gi'eataGood? Whence that answer drawn from
his inmost heart ? Wherefore was this Peter, who had Thine
eyes in his heart for witnesses, sad because Thou askedst
him not once only, but a second and a third time, that by
a threefold confession of love, he might efface the threefold
sin of denial; wherefore, I say, being sad that he was asked
repeatedly by Him Who knew what He has asking, and
had given what He heard; wherefore being sad, did he return
such an answer, Lord, Thou knowest all things. Thyself
knowest that I love Thee? What! in making such a con-
fession, such a profession rather, would he lie ? In truth
then, he made answer of his love to Thee, and from his
inmost heart he gave utterance to a lover's words. Now
Matt. Thou hast said, A good man out of the good treasure of the
' "^^* heart hringeth forth good things. So then he is both a
shepherd, and a good she|)herd ; nothing it is true to the
power and goodness of the Shepherd of shepherds ; but
nevertheless even he is both a shepherd, and a good one ;
and all other such are good shepherds.
v. 5. What means it then, that to good shepherds Thou dost
set forth One Only Shepherd, but that in One Shepherd Thou
teachest unity? and the Lord Himself explains this more
clearly by my ministry, putting you, beloved, in remembrance
by this Gospel, and saying, " Hear ye what I have set forth,
I have said, / at?i the good Shepherd; because all the rest,
all the good shepherds, are My members." One Head, One
Body, One Christ. So then both the Shepherd of shepherds,
and the shepherds of the Shepherd, and the sheep with their
shepherds under The Shepherd. What is all this, but what
i t-'or. the Apostle says? For as the body is one, and hath many
' ' members, and all the members of the body, being many, are
one body ; so also is Christ. Therefore if Christ be even so,
with good reason doth Christ in Himself containing all good
Luve of the Church for Christ understood by th ose icho love Him.6S9
shepherds, set forth One, saying, " / am the good Shepherd. Serm.
/ am, I Alone am, all the rest with Me are one in unity. ["^ssbI]
Whoso feedeth without Me, feedeth against Me. He that Mmt.
gathereth not with Me, scatter ethP Hear then this unity ^^' '
more forcibly set forth ; Other sheep., saith He, / have which Johnio,
are not of this fold. For He was speaking to the first fold of
the stock of the fleshly Israel. But there were others of the
stock of the faith of this Israel, and they were yet without,
were among the Gentiles, predestinated, not yet gathered in.
These He knew Who had predestinated them : He knew,
Who had come to redeem them with the shedding of His
Own Blood. He saw them who did not yet see Him; He
knew them who yet believed not on Him. Other sheep,
saith He, I have which are not of this fold ; because they
are not of the stock of the flesh of Israel. But nevertheless
they shall not be outside of this fold,ybr them also I must
bring, that there may be One Fold, and One Shepherd.
6. With good reason then to This Shepherd of shepherds, vi.
doth His Beloved, His Spouse, His Fair One, but by Him
made fair, before by sin deformed, beautiful afterward through
pardon and grace, speak in her love and ardour after Him,
and say to Him, Where feedest Thou? And observe how, cant. l,
by what transport this spiritual love is here animated. And''*
far better are they by this transport delighted, who have
tasted ought of the sweetness of this love. They hear this
properly, who love Christ. For in them, and of them, doth
the Church sing this in the Song of Songs ; who love Christ,
as it seemed without beauty, yet the Only Beautiful One.
For ive saw Him, it is said, a7id He had neither beaiity nor is.53,2.
comeliness. Such He appeared on the Cross, such when^^P*"
crowned with thorns did He exhibit Himself, disfigured, and
without comeliness, as if He had lost His power, as if not
the Son of God. Such seemed He to the blind. For it is
in the person of the Jews that Isaiah said this, We saw Him,
and He had no beauty nor comeliness. When it was said,
If He be the Son of God, let Him come down from the Mark
Cross. He saved others. Himself He cannot save. And \^'}^'
cc 31 •
smiting Him on the head with a reed, they said, Prophesy ^att.
unto us, thou Christ, who smote Thee? Because He had^^^^^-
neither beauty nor comeliness. As such did ye Jews see
(>-l() Intense love of the Church for Christ, for Himself Alone.
Serm. llim. For hUndness halh happened in part to Israel^ until
[138.1?.] ^''^ fulness of the Gentiles enter in, until the other sheep
Rom. come. Because tlien blindness hath happened, therefore did
1 Co^^*2 y*^ ^^® ^^^^ Comely One without comeliness. For had ye
8. knoirni Him, ye icould never have crucified the Lord of
Glory. But ye did it, because ye knew Hira not. And yet
Tie Who as though without beauty bare with you, all Beau-
Luke23, teous as He was, prayed for you ; Father, sailh Ho, forgive
them, for they know not what they do. For if He were
without comeliness, how is it that she loveth Hira, who saith,
Cant. 1, Tell me, O Thou Whom my soid loveth'^ How is it that she
loveth Him ? how is it that she bunielh for Him ? how is
it that she feareth so much to stray from Him t How is it
that she hath so great delight in Him, that her only punish-
ment is to be without Flim .? What w^ould there be for which
He should be loved, if He were not beautiful ? But how
could she love Hira so, if He appeared to her as He did to
those blind men persecuting Hira, and knowing not what
Ps. J5,2. they do } As what then did she love Hira .? As Comely inform
above the sons of men. Comely in form above the sons of
men, grace is poured abroad in Thy Lips. So then frora
these Thy Lips, 21?// me, O Thou Whom my soul loveth.
Tell me, says she, 0 Thou Whom, not ray flesh, but, my
Caiit. ^,soid loveth. Tell me where Thoufeedest, where Thou liest
^^ ■ down in the midday ; lest hazily I light, as one veiled, upon
the flocks of Thy companions.
vii. 7. It seeras obscure, obscure it is ; for it is a mystery of
Cunt. ], tho sacred marriage bed. For she says, Tlie King hath
brought me into His chamber. Of such a chamber is this
a mystery. But ye who are not as profane kept off from
this chamber, hear ye what ye are, and say with her, if with
her ye love; (and ye do love with her, if ye are in her;) say
all, and yet let one say, for unity saith; Tell me, O Thou
Acts 4, Whom my soid loveth. For they had one soul to Godicard,
and one heart. Tell me where Thou feedest, where Thou
liest down in the midday ? What does the midday'' signify ?
" Great heat, and great brightness." So then, " make known
^ It is not possible in English to this passage in the two senses of fhe
preserve the same translation, for the noon or midday, and the South.
word mcridtps, which occurs throughout
Sin of the Donatists, in daimin(j Chrii;t''s fjifts as their own, G41
to me who are Thy wise ones," fervent in spirit, and brilUant Serm.
in doctrine. Make known to me Thy Right Handy and^lll''^\
men learned in heart, in wisdom. To them may I cleave ps. 89,
in Thy Body, to them be united, with them enjoy Thee. i^y^|^
Tell me then, tell me, lohere Thou feedest, zvhere Thou liest
down in the midday ; lest I fall upon them who say other
things of Thee, entertain other sentiments of Thee ; believe
other things of Thee, preach other things of Thee ; and have
their own flocks, and are Thy companions; for that they live
of Thy table, and handle the sacraments of Thy table. For com-
panions are so called, because they eat together*, messmates Ps. 54,
as it were. Such are reproved in the Psalm; For if Mine ^''^'
enemy had spoken great things against Me, I would surely "^-^-^o,
have hidden Myself from him; and if he that hated 3Ie /^rtf^isodales
spoken great things against Me, I would surely have hidden^^^^
3Iy self from him ; but thou a man of one mind with Me, 3Iy sunt,
guide, and My familiar, who didst take sweet 7neats together^. ^
with Me, in the house of God ice vjalked with consent, edant,
Why then now against the house of the Lord with dissent, shmii
but that they have gone out from us, hut they were not o/"eda]es.
us? Therefore, O Thou Whom my soul loveth, WrsX I may 2, 19.
not fall upon such, Thy companions, but companions such
as Samson's were, who kept not faith with their friend, but Ju'^ges
wished to corrupt his wife. Therefore, that I may not fall
upon such as these, that I may not light upon them, that is,
fall upon tliem, as one that is veiled, as one that is concealed,
that is, and obscure, not as established upon the mountain.
Tell me then, O Thou IVhom my soul loveth, where Tliou
feedest, where Thou liest down in the midday; who are
the wise and faithful in whom Thou dost sjjecially rest,
lest by chance as in blindness I fall upon the flocks, not
Thy flocks, but the flocks of Thy companions. For thou
didst not say to Peter, " Feed thy sheep," but. Feed Af2/Jobn2i,
sheep.
8. Let then the good Sliepherd, and, tlie Comely in form viii.
above the sons of men, make answer to this beloved one;
make answer to her whom He hath made beautiful from
among the children of men. Hear ye what He answereth
and understand, beware of that wherewith He alarmeth, love
that which He adviscth. What then doth He answer ? How
t)4*2 Our Lord rebukes the Church, that she may love Him more.
Serm. free from soft caresses, yea, to her caresses He returneth
rYgg^plJ severity ! He is sharp lliat He may bind her closely, that He
Can^tT may keep her. If thou know not th t/selj, saiih He, O thou
8. Septyj^^y ^^^^ amoiuj uomen : for however fair others may be by
the gifts of thy Spouse, they are heresies, fair in outward
> visce- ornament, not within': fair are they without, and outwardly
"^"^ they shine, they disguise themselves by the name of righte-
Ps, 45, ousness ; but all the beaut ij of the Kitifs daugliter is within.
^^' //"then thou know not thyself; that thou art one, that thou
art throughout all nations, that thou art chaste, that thou
oughtest not to corrupt thyself with the disordered converse
2 Cor. of evil companions. //' tliou know not thyself that in upright-
' * ness, he hath espoused thee to Me, to present you a chaste
Virgin to Christ; and that in uprightness thou shouldest present
V- 3. thine own self to Me, lest by evil converse, as the serpent be-
guiled Eve through his suhtilty, so your minds too should be cor-
rupted from my purity. If I say, thou know not thyself io
be such, go thy way ; go thy way. For to others I shall say,
Mat.25, Enter thou into the joy of thy Lord. To thee I shall not say.
Enter in ; but. Go thy way ; that thou mayest be among those,
who went out from us. Go thy way. That is, if thou know not
thyself then, go thy way. But if thou know thyself, enter
in. Bui, if thou know not thyself, go thy way by the foot-
steps of the flocks, and feed thy kids in the tents o/ the
shepherds. Go thy way by the footsteps, not " of the Flock,"
but, of the flocks, and feed, not as Peter, " My sheep," but,
thy kids; in the tents, not " of the Shepherd," but, (f the
shepherds; not of unity, but of dissension; not established
there, where there is One flock and One Shepherd. The
beloved one was confirmed, edified, made stronger, prepared
to die for her Spouse and to live with her Spouse.
ix. 9. These words which 1 have quoted out of the Holy
Song of Songs, of a kind of bridal song of the Bridegroom
and the Bride ; (for it is a spiritual wedding, wherein we
must live in great purity, for Christ hath granted to the
Church in spirit that which His Mother had in body, to be
at once a Mother and a Virgin;) these words, I say, the Dona-
tisls accommodate to their own per\erted sense in a very dif-
ferent meaning. And how 1 will not conceal from you, and what
ye may answer them, I will, by the Lord's help, as well as 1 shall
Donatist perversion ojH.Scr. — Growth oftheChurch in Egypt. QA'S
be able, briefly recommend. When then we begin to press them Serm.
with the light of the Church's unity spread over the whole [iss.b.]
world, and demand of them to shew us any testimony out of
the Scriptures, where God hath foretold that the Church
should be in Africa, as if all the rest of the nations were lost;
they are in the habit of taking this testimony in their mouths,
and saying; " Africa is under the midday sun; the Church
then" they say, " asking the Lord where He feedeth, where He
lieth down; He answereth, Under the midday sun;" as if
the voice of her who put the question, were, Tell ?ne, O Thou
W]iom my soul loreth, fe-here Thou feedest, where Thou liest
down; and the Voice of Him Who answereth, were, Under
the midday sun; that is, in Africa. If then it be the Church
which asketh, and the Lord maketh answer where he
feedeth, in Africa, because the Church was in Africa ; then
she who asketh was not in Africa. Tell me, she saith,
0 Thou Whom my soul lovetJt, where Thou feedest, xohere
Thou liest down; and He maketh answer to some Church
out of Africa, Under the midday sun, in Africa I lie
down, in Africa I feed, as if it were, " 1 do not feed in thee."
1 repeat, if she who asketh is the Church, which no one
disputes, which not even themselves gainsay; and they
hear something about Africa ; then she who asketh is out
of Africa ; and because it is the Church, the Church is out
of Africa.
10. But see, 1 admit that Africa is under the midday sun; x.
although Egypt is rather under the meridian, under the mid-
day sun than Africa. Now after what fashion This Shepherd
is there in Egypt, they who know, will acknowledge ; and
for them that know not, let them enquire how large a flock
He gathereth there, how great a multitude He hath of holy
men and women vvho utterly despise the world. That flock
hath so increased, that it hath expelled superstitions even
thence. To pass over how it hath in its increase banished
thence the whole superstition of idols, which had been firmly
fixed tliere ; I admit what you say, O evil companions ; I
admit it altogether, 1 agree that Africa is in the South, and
that Africa is signified in that which is said. Where feedest
Tliou, where dost Thou lie down tinder the midday sun?
fi44 Donatist exposition turned against themselves.
Serm. But do yc too equally observe how that up to this point
[]38.B.J*-li<2se are the words of the Bride, and not yet of the Bride-
groom. Hitherto it is the Bride that saith, Tell me, O Thou
Whom my soul loveth^ where Thou fecde-sf, ichere Thou dost
lie down in the middai/, lest hij chance I light, as one felled.
O thou deaf, and blind one, if in the midday thou seest
Africa, why in her that is veiled dost thou not see the Bride?
Tell me, she saith, O Thou Whom my soul loveih. Without
doubt she addresses her Spouse, when she says, Whom (in
• quem the masculine') my soul loveth. Just as if it were said,
- qiiam " Xell me, O thou whom (in the feminine-) my soul lovoth;"
we should understand that the Bridegroom spake these words
to His Bride; so when you hear, Tell me, 0 Thou Whom (in
the masculine) my soul loveth, ivhere Thou feedest, where
Thou liest down ; add to this, to her words belongs also
what follows, In the midday. I am asking, where Thou
feedest in the midday, lest by chance I light as one veiled
upon the flocks of Thy companions. I consent entirely, I
admit what you understand of Africa; it is signified by, the
midday. But then as you understand it, the Church of
Christ beyond the sea is addressing her Spouse, in fear of
falling into the African error, O Then Whom my soid loveth,
tell me, teach me. For I hear that in the midday, that is in
^conci- Africa, there are two parties, yea rather many schisms ^ Tell
me, then, where Thou feedest, what sheep belong to Thee,
what fold Thou biddest me love there, whereunto ought I
to unite myself. Lest by chance I light as one veiled. For
they mock me as if I were concealed, they mock me as
destroyed, as though I existed no where else. Lest, then, as
one veiled, as if concealed, / light upon the flocks, that is,
upon the congregations of the heretics, thy companions; the
Donatists, the Maximinianists, the Rogatists, and all the
other pests who gather without, and who therefore scatter;
Tell me, I pi-ay Thee, if I must seek my Shepherd there, that I
fall not into the gulf of rcbaptizing. I exhort you, I beseech
you by the sanctity of such nuptials, love this Church, be ye
in this holy Church, be ye this Church; love the good
Shei)hci-d, the Spouse so fair, Who deceiveth no one. Who
desireth no one to perish. Pray too for the scattered sheep ;
Believe, to understand; Xt The Sun hy nature, we sons by (/race. C15
that tbcy too may come, that they too may acknowledge
Him, that they too may love Him; that there may be Onej
Flock and One Shepherd. Let us turn to the Lord, &c.
SERMON LXXXIX. [CXXXIX. Ben.]
On the Tvords of the Gospel,. John x. " I and My Father are One."
L Ye have heard what the Lord God, Jesus Christ, the i.
Only Son of God, born of God the Father without any
mother, and born of a Virgin mother without any human father,
said, I and My Father are One. Receive ye this, beheve it Johnlo,
in such wise that ye may attain' to understand it. For faith ?*^'
^ J ' mere-
ought to go before understanding, that understanding may amini
be the reward of faith. For the Prophet hath said most
expressly, Unless ye believe, ye shall not understand. What is. 7, 9.
then is simply preached is to be believed; what is with^*^^*'
exactness discussed, is to be understood. At first then^ to^He
imbue your minds with faith we preach to you Christ, theT^^Jf*"
Only Son of God the Father. Why is added, " The Only dressing
Son?" Because He Whose Only Son He is, hath manySchu-""
sons by grace. All the rest then, all saints are sons of God"^™^-
by grace, He Alone by Nature. They who are sons of GodnotT.) '
by grace are not What the Father is. And no saint hath
ever dared to say, what that Only Son saith, / and My
Father are One. Is He not then our Father too ? If He be
not our Father, how say we when we pray. Our Father, Matt. 6,
Which art in heaven? But we are sons whom He hath^'
made sons by His Own will, not begotten as sons of
His Own Nature. And in truth He hath begotten us too,
but as it is said, as adopted ones, begotten by the favour of
His adoption, not by Nature. And this too are we called, for
that God hath called us into the adoption of sons; we aresphes.
though adopted, men. He is called the Only »Son, the Only '' •'^•
Begotten, in that Lie is That Which the Father is; but we
are men. The Father is God. In then that He is That
Which the Father is ; He said, and said truly, / and My
t)46 Scr. justifies use of analogies as to God; to illustrate only.
Skrm. Father are One. What is, are One? Are of one Nature.
[I39.B,J What is, are One ? Are of one Substance.
li^ 2. Peradventure, ye but imperfectly understand what " of
one Substance" is. Take we pains that ye may understand it;
may God assist both me who speak, and you that hear ; me,
that I may speak such things as are true and tit for you ;
and you, that before and above all things ye may believe ; and
then that ye may understand as best ye can. What then is
" of One Substance ?" Let me make use of similitudes to you,
that what is imperfectly understood may be made clear by
example. As, suppose, God is gold. His Son is gold
also. Tf similitudes ought not to be given for heavenly
1 Cor. things from things earthly, how is it written, Noiv the Rock
' ■ was Christ? So then, Whatsoever the Father is, This is
the Son also ; as I have said, for example, " The Father is
gold, the Son is gold." For he who says, " The Son is not of
the Very Substance Which the Father is;" what else says he
but, " The Father is gold, the Son is silver V If the Father
be gold, and the Son silver ; the Only Son hath degenerated
from the Father. A man begets a man ; of what substance
the father is who begets, of the same substance is the Son
who is begotten. What is, " of the same substance ?" The
one is a man, and the other is a man ; the one hath a soul ;
so hath the other a soul ; the one hath a body, so hath the
other a body; what one is, that is the other.
3. But the Arian heresy makes answer, and says. What
says it to me } " Mark what thou hast said V What have 1
said? " That the Son of a man may be compared to the Son
of God." Certainly he may be compared ; but not as you
' ad pro- suppose, in strictness of expression'; but for a similitude.
t*ern ^' But tell me now what you would make of this. " Do you not
' major see," says he, " that the father who begets is greater ' in age,
and the son who is begotten less ? How then say ye ? tell
me ; how then say ye, that the Father and the Son, God and
Christ, are equal ; when ye see that when a man begets a
son, the son is less, and the father greater.''" Thou wise
one, in eternity thou art looking for times ; where there are
no times, thou art looking for differences of age ! When the
father is greater in age, and the son less, both are in time ;
the one groweth, for that the other groweth old. For by
Who believe the Son Consuhstaiitial, will believe Him Coequal. 647
nature, the man, the father, did not beget one less, by Serm.
nature, as I said, but by age. Wouldest thou know, ^j^g^g^^
how that by nature he did not beget one less ? Wait,
let him grow, and he will be equal to his father. For
a little boy even by growing attains to his father's full size.
Whereas you assert that the Son of God is in such wise
born less, as never to grow, and by growing even to
attain to His Father's size. Now then a man's son born
of a man, is born in a better condition than the Son of
God. How ? Because the former grows, and attains to his
father's size. But Christ, if it is as ye say, is in such wise
born less, as that He must ever remain less, and no
growth of years at least is to be looked for here. Thus
then you say that there is a diversity in nature. But why
say you so, but because you will not believe the Son
to be of the Same Substance Which the Father is? Finally,
first acknowledge that He is of the same Substance, and so
call Him less. Consider the case of a man, he is a man.
What is his substance? He is a man. What is he whom
he begets ? He is less, but he is a man. The age is unequal,
the nature equal. Do you then say too, " What the Father
is, That is the Son, but the Son is less.''" Say so, make a step
forward, say, " of the Same Substance, only less;" and you
will get to His being equal. For it is not a little step you
take, it is not a little approach you make to the truth, of
acknowledging Him equal, if you shall acknowledge Him to
be of the Same Substance, though less. " But He is not of
the Same Substance," this you say. So then in that you
say this, here is gold and silver; what you say is as if a
man were to beget a horse. For a man is of one substance,
a horse of another. If then the Son is of another substance
than the Father, the Father hath begotten a monster. For
when a creature, that is a woman, gives birth to any thing
that is not a man, it is called a monster. But that it be not
a monster, he that is born is that which he is that begat him,
that is, a man and a man, a horse and a horse, a dove and
a dove, a sparrow and a sparrow.
4. To His creatures hath He given to beget that which iii,
they are. To His creatures, to mortal, earthly creatures,
hath God given, hath granted to beget that which they are ;
u u
648 Extrfime blasphemy of denying Coequality of the Son.
Serm. and tliinkest tlioii that He hath not been able to reserve
h'^gg'^gV this for Himself, He Who is before all ages? Should He
Who hath no beginning of time, beget a son, different from
That AVhich Himself is, beget a degenerate son ? Hear ye
how great a blasphemy it is to say, that the Only Son of
God is of another substance. Most certainly if He is so,
He is degenerate. If you should say to any child of man,
" Thou art degenerate," how great an offence is it ! And yet
in what sense is any child of man said to be degenerate.?
As, for example, his father is brav^e, he is a poltroon and a
coward. If any one sees him, and would rebuke him, as he
thinks of his brave father, what does he say to him.? " Get
thee hence, thou degenerate one!" What is " degenerate
one?" " Thy father was a brave man, and thou tremblest
through fear," He to whom this is said, is degenerate by
some fault, by nature he is equal. What is, " by nature he
is equal ?" He is a man, which his father also is. But the
one brave, the other a coward; the one bold, the other
timid ; yet both men. By some fault then he is degenerate,
not by nature. But when you say, that the Only Son, the
One Son of the Father, is degenerate, you say nought else,
but that He is not What the Father is ; and you do not say,
that having been already born, He has become degenerate;
but He was begotten so. Who can endure this blasphemy ?
If they could in any sort whatever see this blasphemy, they
would fly from it, and become catholics.
iv. 5. But what shall I say, brethren? Let us not be angry
with them ; but pray we for them, that God would give them
'Arians. understanding ; for peradventure they were bom so". What
is, were born so ? They received what they hold from their
parents. They prefer their birth to the truth. Let them
become what they are not, that they may be able to keep
what they are ; that is, let them become catholics, that they
may keep their nature as men ; that the creation of God in
them perish not, let the grace of God be added to them.
For they imagine that by their outrage of the Son they
honour the Father. When you say to him, " Thou blas-
phemest ;" he answers, " Why do I blaspheme ?" " In that
thou sayest that the Son is not What the Father is." And he
answers me, " Yea, it is thou who blasphemest." Why?
Such dishonor The Father in the Son ; are rejected hy Both. 649
" Because thou wouldest make the Son equal to the Father." Serm.
" I do wish to make the Son equal with the Father, but is n^sg^B^i
this to make a stranger equal ? The Father rejoiceth when I
equal with Him His Only Son ; He rejoiceth because He is
not envious. And because God is not envious of His Only-
Son, therefore did He beget Him Such as He is Himself.
Thou doest wrong both to the Son, and to the Father Him-
self, for Whose honour thou wouldest do outrage to the Son.
For in truth for this reason dost thou say that the Son is
not of the Same Substance, lest thou shouldest do wrong to
His Father. I will soon shew thee, that thou doest wrong to
both." " How?" saith he. " If I say to any man's son, Thou
art degenerate, thou art not like thy father ; degenerate, thou
art not what thy father is. The son hears it, and is angry,
and says, ' Was I then born degenerate ?' The father hears
it, and is more angry still. And in his anger what says he ?
' Have I then begotten a degenerate son ? If I then be one
thing, and I have begotten another, I have begotten a
monster.' What is it then, that whereas thou wishest to pay
honour to the One by doing outrage to the Other, thou doest
outrage to Both ? Thou offendest the Son, but thou wilt
not propitiate the Father. When thou honourest the Father
by outraging the Son, thou offendest both the Son and the
Father. From whom wilt thou fly? to whom wilt thou fly ?
When the Father is angry with thee, dost thou fly to the Son?
What doth He say to thee ? ' To Whom dost thou fly, to Me,
whom thou hast made degenerate ?' When the Son is
oflended, dost thou run to the Father ? He too saith to
thee ; ' To Whom dost thou fly, to Me Who, thou hast said,
have begotten a degenerate Son ?' " Let this suffice for you ;
hold it fast, commit it to memory, inscribe it in your faith.
But that ye may understand it, pour out your prayers to God,
the Father and the Son, Who are One.
U u 2
650 Contrast of the two Nativities of our Lord, both marvellovs.
SERMON XC. [CXL. Brn.]
On the words of the Gospel, John xii. " He that helieveth on Me, helieveth
not on Me, hut on Him That sent Me:" against a certain expression of
Maximinus, a hishop of the Ariaus, who spread his hlasphemy in Africa
where he was with the Count Segisvult.
Serm. 1. What is it, hrcthrcn, which we have heard the Lord
ri4^B i^^y^"gj -^"^ ^^^^^ helieveth on Me, helieveth not on 3Ie, hut on
johni2 Him that sent Me? It is good for us to beheve on Christ,
*'*• especially seeing that He hath also Himself expressly said
y^^' this which ye have now heard, that is, that Ho had come
12. ' « Light into the world, and whosoever helieveth on Him shall
not v-alk in darkness, hut shall have the light of life. Good
then it is to believe on Christ ; and a great evil it is not to
believe on Christ. But because Christ the Son is. What-
soever He is, of the Father, but the Father is not of the Son,
but is the Father of the Son; He recommends to us indeed
' autho- faith in Himself, but refers the honour to His Original'.
2. For hold this fast as a firm and settled truth, if ye would
continue Catholics, that God the Father begat God the Son
without time, and made Him of a Virgin in time. The first
nati\ity exceedeth times ; the second nativity enlighteneth
times. Yet both nativities are marvellous; the one without
a mother, the other without a father. When God begat the
Son, He begat Him of Himself, not of a mother ; when the
Mother gave birth to her Son, she gave Him birth as a
Virgin, not by man. He was born of the Father without a
beginning; He was born of a mother, as to-day'', at an ap-
pointed beginning. Born of the Father He made us; born of
a Mother He re-made us. He was born of the Father, that
we might be; He was born of a mother, that we might not
be lost. But the Father begat Him equal to Himself, and
All Whatsoever the Son is, He hath of the Father. But What
God the Father is. He hath not of the Son. Accordingly
we say that the Father is God, of none ; the Son, God of God.
* The Bened. conjecture that the added in order to adapt this Sermon to
word " hodie" here and at the end was he preached on Christmas day.
What TheFatheris, ThatistheSon,CoequalbyBirt.h,nottheSame. 651
Wherefore all that the Son doeth marvellously, all that He Serm.
saith truly, He attributeth to Him of Whom He is ; yet can [140.B.]
He not be ought else than He of Whom He is. Adam was
made a man; he had power to become something other than
he was made. For he was made righteous, and he had power
to become unrighteous But the Only-Begotten Son of God,
What He is, This cannot be changed; He cannot be changed
into any thing else, cannot be diminished, What He was He
cannot but be, He cannot but be equal to the Father. But
undoubtedly He Who gave all things to the Son by His
Birth, gave it to One not needing ought; without doubt this
very equality too with the Father, the Father gave to the
Son. How did the Father give It? did He beget Him
less, and add to Him to complete His Form, that He
might make Him equal? If He had done this. He would
have given it to one in need. But I have told you already
what ye ought most firmly to hold fast, that is, that All That
the Son is, the Father gave Him, gave Him, that is, by His
Birth, not as in need of ought. If He gave it to Him
by His Birth, and not as in need, then doubtless He
both gave Him equality, and in giving Him equality, begat
Him equal. And although the One be One Person, and
the Other Another; yet is not the One one thing, and the
Other another; but What the One is. That the Other also.
He Who is the One, is not the Other; but What the One,
That too the Other.
3. He Who sent Me, saith He, ye have heard it; He Who Johni2,
sent Me, saith He, He gave Me a commandment what I '
should say, and ivhat I shoidd sjwak ; and 1 know that His v. so.
com/mandment is life everlasting. It is John's Gospel, hold
it fast. He Who sent Me, He gave Me a commandment what
I should say, and what I shotdd speak ; and I know that
His commandment is life everlasting. O that He would
grant me to say what I wish ! For my poverty, and His
abundance straiteneth me. He, saith He, gave Me a coyn-
mandment, what I should say, and what I should speak ; and
I know that His commandment is life everlasting. Search
in the Epistle of this John the Evangelist for what he hath
said of Christ. Let us believe, he says. His True Son Jesus 1 John
Christ. This is the True God and Everlasting Life. What^' ^^'
052 Oneness o/t/ieSon with the Fathernotbywill,else manonewith God.
Serm. is The True Ood.and Everlastinq Life ? The True Son of
[HOB.] God, is the True God, and Everlasting Life. Why did He
say, On His True Son ? Because God hath many sons,
therefore was He to be distinguished, by adding that He was
the True Son. Not by simply saying that He is the Son ;
but by adding, as I have said, that He is the True Son ;
therefore He was to be distinguished, because of the many
sons which God hath. For we are sons by grace, He by
Nature. We made by the Father through Him ; He
Himself That Which the Father is; are we too That Which
God is ?
4. But some man coming across us, knowing not what he is
Johnio saying, says, " For this reason was it said, / and My Father
^'^' are One ; for that They have with One Another an agreement
of will, not because the Nature of the Son is the Very Same
as the Nature of the Father. For the Apostles too, (now this
is what he said'' not t;) for the Apostles too are one with the
Father and the Son." Horrible blasphemy! " And the
Apostles," says he, " are one with the Father and the Son,
in that they obey the will of the Father and the Son." Has
he dared to say this ? Let Paul then say, " I and God are
one." Let Peter say it, let every one of the Prophets say,
" I and God are one." They do not say it; God forbid they
should. They know that they are a different nature, a nature
that needeth to be saved; they know that they are a different
nature, a nature that needeth to be enlightened. No one
says, " I and God are one." Whatsoever progress he may
make, howsoever he may surpass others in holiness, with how
great eminence soever of virtue he may excel, he never
saith, " I and God are one;" for if he have excellence, and
therefore saith it; by saying it, he loseth what he had.
5. Believe then that the Son is equal with the Father; but
yet that the Son is of the Father; but the Father not of the
Son. The Original is with the Father, equality with the Sou.
For if He be not equal. He is not a true Son. For what are
we saying, brethren 1 If He is not equal, He is less ; if He
is less, I ask the nature that needeth to be saved, in its mis-
belief, " how is He born less V Answer, Doth He as being
^ Maximinus in his Conference with St. Augustine, and St. Augustine in his
Answer, b. ii. cont. Maxim, ch, 22.
The Son,y^ Word S^Commandmentofy^ Father, not as man's ivordsGoS
less grow or not ? If He groweth, then the Father growelh Serm.
old. But if He will ever be what He was born ; if He waSr^^Qg j
born less, He will continue less ; with this His loss He will ~ ~
be perfect; born perfect with this loss of the Father's Form,
He is never to attain to the Father's Form. Thus do ye un-
godly assail ' the Son ; thus do ye heretics blaspheme the Son. ' addici-
What then saith the Catholic faith ? The Son is God, of '^
God the Father; God the Father, not God of the Son, But
God the Son equal with the Father, Born equal; not Born
less, not made equal, but Born equal. What the Father is,
That is He also Who was born. Was the Father ever without
the Son ? God forbid ! Take away your ever, where there
is no time. The Father always, the Son always. The
Father without beginning of time, the Son without begin-
ning of time ; the Father never before the Son, the Father
never without the Son. But yet because the Son is God
of God the Father, and the Father God, but not of God
the Son ; let not the honouring of the Son in the Father dis-
please us. For the honouring of the Son giveth honour to
the Father, it diminisheth not His Own Divinity.
6. Because then I was speaking of what I had brought
forward, And I knoiv, saith He, that His commandment wJohni2,
everlasting life. Mark, brethren, what I am saying; / know^^'
that His commandment is everlasting life. And we read
in the same John concerning Christ, He is The True Godand^^ohad,
. 20
everlasting Life, If the Father's commandment is everlasting
Life, and Christ the Son Himself is everlasting Life; the Son
is Himself the Father's Commandment. For how is not That
the Father's Commandment, Which is the Father's Word?
Or if you take the commandment given to the Son by the
Father in a carnal sense, as if the Father said to the Son,
" I command Thee this, I wish Thee to do that;" in what
words spake He to the Only Word 1 When He gave com-
mandment to the Word, did He look for words ? That the
Father's Commandment then is Life everlasting and that the
Son Himself is Life everlasting, believe ye and receive, believe
and understand, for the Prophet saith, Unless ye hetieve ye is. 7 9,
shall not understand. Do ye not comprehend ? Be enlarged. ®®P*'
Hear the Apostle: Be ye enlarged, bear not the yoke uith^^°'''^->
unbelievers. They who will not believe this before they
654 Philosophers learnt that Godisy '^ LifeJ'oundiwty^xcay to Him-
Serm. comprehend, are unbelievers. And because they have deter-
tUo.B.]™ined to be unbelievers, they will remain in their ignorance.
Let them believe then that lliey may understand. Most cer-
tainly the Father's Commandment is everlasting Life. There-
fore the Father's Commandment is the Very Son Who was
born tliis day; a Commandment not given in time, but a
Commandment Born. The Gospel of John exercises our
' limat minds, refines' and uncarnalizes them, that of God we may
think not after a carnal but a s])iritual manner. Let so much
then, brethren, suffice you; lest in length of disputation, the
sleep of forge tfuln ess steal over you.
SERMON XCL [CXLL Ben.]
On the words of the Gospel, Johu xiv. " I am the Way, and the Truth, and
the Life."
i. 1. Amongst other things, when the Holy Gospel was being
JohnH, read, ye heard what the Lord Jesus said, / ti?n the Way, and
the Truth, and the Life. Truth and life doth every man
desire ; but not every man doth find the way. That God
is a certain Life Eternal. Unchangeable, Intelligible, Intel-
ligent, Wise, Making wise, some philosophers even of this
world have seen. The fixed, settled, unwavering truth, wherein
2 ratio- are all the principles^ of all things created, they saw indeed,
"^^ but afar off; they saw, but amid the error in which they were
placed; and therefore what way to attain to that so great, and
ineffable, and beatific a possession they found not. For that
even they saw, (as far as can be seen by man,) the Creator
by means of the creature, the Worker by His work, the
Framer of the world by the world, the Apostle Paul is wit-
ness, whom Christians ought surely to believe. For he said
Bom. 1 , when he was speaking of such ; The ivrath of God is revealed
18. from heaven ayainst all ungodliness. These are, as ye recog-
nise, the words of the Apostle Paul; The urath of God is
revealed from heaven against all ungodliness, and unrighte-
ousness of men; who detain the truth in unrighteousness.
Did he say that they do not detain the truth? No: but.
All nature spake to man of God, but pride marred knowledge. 655
They detained the truth in unrighteousness. What they Serm.
detain, is good; but wherein they detain it, is bad. They .^^^^^
detain the truth in unrighteousness.
2. Now it occurred to him that it might be said to him,
" Whence do these ungodly men detain the truth ? Hath God
spoken to any one of them? Have they received the Law as
the people of the Israelites by Moses? Whence then do they
detain the truth, though it be even in this unrighteousness?"
Hear what follows, and he shews. Because that which can be ii.
known of Qod, he says, is manifest in them; for God hath\. 19.
manifested it unto them. Manifested it unto them to
whom He hath not given the Law? Hear how He hath
manifested it. For the invisible things of Him are clearly v. 2o.
seen, being understood by the things that are made. Ask the
world, the beauty of the heaven, the brilliancy and ordering
of the stars, the sun, that sufSceth for the day, the moon, the
solace of the night ; ask the earth fruitful in herbs, and trees,
full of animals, adorned with men; ask the sea, with how
great and what kind of fishes filled ; ask the air, with how
great birds stocked^; ask all things, and see if they do not as ' viget.
it were by a language^ of their own make answer to thee,2sensu.
" God made us." These things have illustrious philosophers
sought out, and by the art have come to know the Artificer.
What then ? Why is the wrath of God revealed against this un-
godliness ? Because they detain the truth in unrighteousness ?
Let him come, let him shew how. For how they came to
know him. He hath said already. The invisible things of Him,
that is, of God, are clearly seen^ being imderstood Ijy the things
that are m.ade; His eternal Power also and Godhead; so that
they are without excuse. Because that when they knew God,y. 21.
they glorified Him not as God, neither were thankfxd; but
became vain in their imaginations, and their foolish heart
loas darkened. They are the Apostle's words, not mine :
And their foolish heart was darkened; for professing them- v. 22.
selves to be wise, they became fools. What by curious
search they found, by pride they lost. Professing themselves
to be wise, attributing, that is, the gilt of God to themselves,
they became fools. They are the Apostle's words, I say ;
Professing themselves to be wise, they became fools.
3. Shew, prove their foolishness. Shew, O Apostle, and iii.
656 Christ, as Man, the Way to Christ as God.
Serm. as thou hast shewn us whereby they were able to attain to
[141.B.] the knowledge of God, for that the invisible things of Him
are clearly seen, heivg understood by those things that are
made; so now shew how, professing themselves to he wise^
V. 23. they became fools. Hear; Because, they changed, he says,
the glory of the incorruptible God into the likeness of the
image of a corruptible man, and of birds, and of four-footed
beasts^ and of creeping things. For of figures of these
animals, the Pagans made themselves gods. Thou hast
found out God, and thou worshippest an idol. Thou hast
found out the truth, and this very truth dost thou detain
in unrighteousness. And what by the works of God thou
hast come to know, by the works of man thou losest. Thou
• totum hast considered the universe', hast collected the order of the
heaven, the earth, the sea, and all the elements; thou wilt
not take heed to this, that the world is the w^ork of God,
an idol is the work of a carpenter. If the carpenter as he
has given the figure, could also give a heart, the carpenter
would be worshipped by his own idol. For, O man, as God
is thy Framer, so the idol's framer is a man. Who is thy
God } He That made thee. Who is the carpenter's god ?
He That made him. Who is the idol's god ? He that
made it. If then the idol had a heart, would he not worship
the carpenter who made it? See in what unrighteousness
they detained the truth, and found not the way that leadeth
to that possession which they saw.
iv. 4. But Christ, for that He is with the Father, the Truth,
John 1, and Life, the Word of God, of Whom it is said. The Life
*• was the Light of men; for that I say He is with the Father,
the Truth, and Life, and we had no way whereby to go to
the Truth, the Son of God, Who is ever in the Father the
Truth and Life, by assuming man's nature became the Way.
Walk by Him as Man, and thou comest to God. Qj Him
thou goest, to Him thou goest. Look not out for any way
whereby to come to Him, besides Himself. For if He had
not vouchsafed to be the Way, we should have always gone
astray. He then became the Way Whereby Ihou shouldest
come ; I do not say to thee, seek the Way. The Way Itself
«moribu8 ^ath come to thee, arise and walk. Walk, with the life % not
with the feet. For many walk well with the feet, and with
S7iares not in y^ way which is Xt, but " by y^ way'" i. e. out ofXt. 657
their lives walk ill. For sometimes even those who walk Serm.
well, run outside the way. Thus you will find men living [141.B.]
well, and not Christians. They run well; but they run not
in the Way. The more they run, the more they go astray;
because they are out of the Way. But if such men as these
come to the Way, and hold on the Way, O how great is their
security, because they both walk well, and do not go astray !
But if they do not hold on the Way, however well they walk,
alas ! how are they to be bewailed ! For better is it to halt
in the way, than to walk on stoutly outside the way. Let
this suffice for you. Beloved. Turn we to the Lord, &c.
SERMON XCIL [CXLII. Ben.]
On the same words of the Gospel, John xiv. " I am the Way, &c."
1. The divine lessons raise us up, that we be not i*
broken by despair ; and terrify us again, that we be not
tossed to and fro by pride. But to hold the middle, the
true, the strait way, as it were between the left hand of
despair, and the right hand of presumption, would be most
difficult for us, had not Christ said, 1 am the Way, and the John
Truth, and the Life. As if He had said, " By what way ^*' ^'
wouldest thou go ? / am the Way. Whither wouldest
thou go ? / am the Truth. Where wouldest thou abide .'
/ am the Life.'''' Let us then walk with all assurance
in the Way; but let us fear snares by the way side.
The enemy does not dare to lay his snares in the way; be-
cause Christ is the Way; but most certainly by the way side
he ceases not to do so. Whence too it is said in the Psalm, Ps. 139,
They have laid sttimhlinghlocks for me by the nay side.%^^^'
And another Scripture saith. Remember that thou walkest 1^0, 5.
in the midst of snares. These snares among which we walk 9 13. *
are not in the way ; but yet they are by the way side. What
fearest thou, what art thou alarmed at, so thou walk in the
Way? Fear then, if thou forsake the Way. For for this
reason is the enemy even permitted to lay snares by the way
side, lest through the secuiity of exultation the Way be for-
saken, and ye iall into the snares.
658 The love of the tvorhl adultery ; shame, its healinfj.
Serm. 2. Christ Humbled is tlie Way; Christ the Truth and the
xcii •
ri42.B.l Life, Christ Highly Exalted and God. If thou walk in the
Humbled, thou shalt attain to the Exalted. If infirm as
thou art, thou despise not the Humbled, thou shalt abide
ii. exceeding strong in the Exalted. P'or what cause was there
of Christ's Humiliation, save thine infirmity ? For sorely and
irremediably did thine infirmity press thee in, and this cir-
cumstance it was that made so great a Physician come to
thee. For if thy sickness had been even such, that thou
couldest have gone to the Physician, this infirmity might
have seemed endurable. But because thou couldest not go
to Him, He came to thee. He came teaching humility,
whereby we might return ; for that pride allowed us not to
return to life; yea had even made us depart from life. For
the heart of man being lifted up against God, and neglecting
in its sound state His saving precepts, the soul fell away into
infirmity; let her in her infirmity learn to hear Him Whom
in her strength she despised. Let her hear II im that she
may rise. Whom she despised, that she might fall. Let her
at length, taught by experience, give ear to what she had no
mind, when taught by precept, to obtain. For her misery
hath taught her, how evil a thing it is to go a w^horing from
the Lord. For to fall away from that Simple and Singular
Good, into this multitude of pleasures, into the love of the
world, and earthly corruption, is to go a whoring fi-om the
Lord. And He hath addressed her as in a sense a hai'lot, to
warn her to return: very often by the Prophets doth He
reproach her as a harlot, but yet not despaired of, for that
He Who reproacheth the harlot hath in His Hands the
cleansing of the harlot too.
iii, 3. For He doth not so reproach as to insult her; but He
would bring her to confusion of face to heal her. Vehement
are the exclamations of Scripiure, nor doth it deal softly by
James flattery with those whom it would by healing recover. Ye
*' ^' adulterers, know ye not thai the friend of this world is con-
stituted the enemy of God? The love of the world makcth the
soul adulterous, the love of the Framer of the world maketh
the soul chaste ; but unless she blush for her corruption,
she hath no desire to return to that chaste embrace. Be
she confounded that she may return, w^ho was vaunting her-
The soul must love what is above or below it, forget itself or God. 059
self that she should not return. It was pride then that Serm.
hindered the soul's return. But whoso reproacheth doth iiotr"j[^.2 g'n
cause the sin, but sheweth the sin. What the soul was loth ~
to see, is placed before her eyes ; and what she desired to
have behind her back, is brought before her face. See thy- Matt. 7,
self in thyself. Wliy seest thou the mote in thy brother's eye,
hut perceivest not the beam in thine own eye? The soul
which went away from herself, is recalled to herself. As she
had gone away from herself, so went she away from her
Lord. For she had respect to herself, and pleased herself,
and became enamoured of her own power. She withdrew
from him, and abode not in herself; and from her own self
she is repelled, and from herself shut out, and she falleth
away unto things without her. She loves the world, loves
the things of time, loves earthly things ; who if she but
loved herself to the neglect of Him by Whom she was made,
would at once be less, at once fail by loving that which is
less. For she is less than God; yea less by far, and by so
much less as the thing made is less than the Maker. It was
God then That ought to have been loved, yea in such wise
ought God to be loved, that if it might be so, we should
forget ourselves. What then is this change ? The soul halh
forgotten herself, but by loving the world; let her now forget
herself, bat by loving the world's Maker. Driven away even
from herself, I say, she hath in a manner lost herself, and
hath not skilled to see her own actions, she justifies her
iniquities; she is puffed up, and prides herself in insolence,
in voluptuousness, in honors, in posts of authority, in riches,
in the power of vanity. She is reproved, rebuked, is shewn
to herself, mislikes herself, confesses her deformity, longs iquse
for her first beauty, and she who went away in profusion ''i?^*^
returas in confusion *. redit
4. Seemeth he to pray against her, or for her, who says, ^'"?^"^^-
Fill their faces icith shame? It seems to be an adversary, Ps. 82
it seems an enemy. Hear what follows, and see whether a i'^"
■Sept.
friend can offer this prayer. Fill, says he, their faces with E. v.
shame, and they shall seek Thy Name, O Lord. Did he ^^' ^^"
hate them whose faces he desired to be filled with shame ?
See how he loves them whom he would have seek the Name
of the Lord. Does he love only, or hate only? or does he
660 God turns not aioay from man, hut man from God.
Serm. both hate, and love? Yea, he botli hates, and loves. He
XCII
[142.B.] ''^tes what is thine, he loves thee. What is, " He hates
what is thine, he loves thee ?" He hates what thou hast
made, he loves what God hath made. For what are thine
own things but sins? And what art thou but what God
made thee, a man after His Own image and likeness ? Thou
dost neglect what thou wast made, love what thou hast
made. Thou dost love thine own works without thee,
dost neglect the work of God within thee. Deservedly dost
thou go away, deservedly fall off, yea, deservedly even from
Ps. 77, thine own self depart; deservedly hear the words, A spirit
^y^^^'that goeth and returneth not. Hear rather Him That
Zech. i,calleth and saith. Turn ye unto 3Ie, and I ivill turn unto
3- you. For God doth not really turn away, and turn again ;
Abiding the Same He rebuketh. Unchangeable He rebuketh.
He hath turned away, in that thou hast turned thyself away.
Tract. Thou hast fallen from Him, He hath not fallen away from
Evanff. thee. Hear Him then saying to thee. Turn ye unto Me^
Joan, and 1 ivill turn unto you. For this is, " I turn unto you,
in that ye turn unto INIe." He fblloweth on the back of him
that flieth. He eiilighteneth the face of him that returneth.
For whither wilt thou fly in flying from God ? Whither wilt
thou fly in flying from Him Who is contained in no place,
and is no where absent ? He That delivereth him that turn-
eth to him, panisheth him that turneth away. Thou hast a
Judge by flying; have a Father by returning.
5. But he had been swollen up by pride, and by this
V. swelling could not return by the strait way. He Who
Matt. 7, became the Way, crieth out, Enter ye in by the strait gate.
^^' He tries to enter in, the swelling impedes him ; and his trying
is so much the more hurtful, in proportion as the swelling is a
> vexat greater impedin)ent. For the straitness irritates ' his swelling;
and being irritated he will swell the more; and swelling more,
when will he enter in ? So then let him bring down the swelling.
And how ? Let him take the medicine of humility ; let him
against the swelling drink the bitter but wholesome cup ;
drink the cup of humility. Why doth he squeeze himself?
The bulk, not for its size, but for its swelling, doth not allow
him. For size hath solidity, swelling inflation. Let not him
that is swollen fancy himself of great size ; that he may
Covet God, in Him thou hast all things. 6*61
be great, and substantial', and solid, let him bring down his Serm.
swelling. Let him not long after these present things, letrj^g.B.i
him not gloiy in this pomp of things failing and corruptible ; i certus
let him hearken to Him Who said, Enter in by the strait J ohni 4,
gate, saying also, / am the Wag. For as if some swollen
one had asked, " How shall I enter in ?" He saith, " / am
the Wag. Enter in by Me ; Thou walkest only by Me, to
enter in by the door." For as He said, I a?n the W^ay ; johnio,
so also, / am the Door. Why seekest thou whereby to'^-
return, whither to return, vrhereby to enter in? Lest thou
shonldest in any respect go astray. He became all for
thee. Therefore in brief He saith, " Be humble, be
meek." Let us hear Him saying this most plainly, that
thou mayest see whereby is the way, what is the way,
whither is the way. Whither wouldest thou come } But
peradventure in covetousness thou wouldest possess all
things. All things are delivered unto Me of My Father, MsLt.n,
saith He. It may be thou wilt say, " They were delivered
to Christ; but are they to me?" Hear the Apostle speak;
hear, as I said some time ago, lest thou be broken by despair;
hear how thou wert loved when thou hadst nothing to be
loved for, hear how thou wert loved when unsightly, deformed,
before there was ought in thee which was meet to be loved.
Thou wast first loved, that thou mightestbe made meet to be
loved. For Christ, as the Apostle says, died for the ungodly. Rom. 5,
What! will you say that the ungodly deserved to be loved? '
I ask, what did the ungodly deserve ? To be damned. Here
you will answer, Yet, Christ died for the ungodly. Lo, what
was done for thee when ungodly ; what is reserved for thee
now godly ? Christ died for the ungodly. Thou didst desire
to possess all things; desire it not through covetousness,
seek it through piety, seek it through humility. For if
thou seek thus, thou shalt possess. For thou shalt have
Him by Whom all things were made, and with Him shalt
possess all things.
6. I do not say this as though the result of reasoning, vi.
Hear the Apostle himself saying. He that spared not His Rom. 8,
Own Son, but delivered Him up for us all; how hath He '
also not with Him, given us all things ? Lo, covetous one,
thou hast all things. All things that thou lovest, despise,
662 In Clirist, v;e have all things, even the Father.
Serm. that thou be not kept back from Christ, and hold to Him in
VpT T ^
ri42.B.i ^Vhom thou mayest possess all things. The Physician Him-
self then needing no such medicine, yet that He might
encourage the sick, drank what He had no need of; address-
ing him as it were refusing it, and raising him up in his fear,
Mat.20, He drank first. The Cup, saith He, which I shall drink of;
22
" I Who have nothing in Me to be cured by that Cup, am yet
to drink it, that thou who needest to drink it, may not dis-
dain to drink." Now consider, brethren, ought the human
race to be any longer sick after having received such a
medicine? God hath been now Humbled, and is man still
Mat.u, proud.'' Let him hear, let him learn. All thinys, saith He,
* '* haiie been delivered unto 3fe of 3Iy Father. If thou desirest
all things, thou shalt have them with Me ; if thou desirest
the Father, by Me and in Me thou shalt have Him. No
man knoweth the Father but the Soi. Do not despair;
come to the Son. Hear what follows. And he to whom the
Son will reveal Him. Thou saidst, " I am not able. Thou
callest me through a strait way ; I am not able to enter in
V. 28. by a strait way." Come, saith He, unto Me, all ye that
labour and are heavy laden. Your burden is your swell-
ing. Come unto Me, all ye that labour and are heavy laden,
V. 29. and I will refresh you. Take My yoke upon you, and learn
of Me.
vii. 7. The Master of the Angels crieth out, the Word of God,
by Whom all reasonable souls are without failing fed, the
Food That refresheth, and abideth Entire, crieth out and
saith, Learn of Me. Let the people hear Him, saying.
Learn of 3Ie. Let them make answer, " What do we
learn of Thee.f'" For we must be going to hear I know not
what from the Great Artificer, when He saith, Learn of Me.
Who is it that saith, J^earn of Me ? He Who formed the earth,
Who divided the sea and the dry land. Who created the fowls,
Who created the animals of the earth. Who created all things
that swim, Who set the stars in the heaven, Who distinguished
the day and the night, Who established the firmament. Who
separated the light from the darkness, He it is Who saith. Learn
qf 3Ie. Is He haply about to tell us this, that we should do
these things with Him } Who can do this ? God Only doeth
them. " Fear not," He saith, " I am not laying any burden on
Miracles given to some; the highest gift, given to all, humility. 663
thee. Learn of Me, this which for thy sake 1 was made. Serm.
Learn of Me^"" saith He, " not to form the creature which by rj^g.Bl
Me was made. Neither do I tell you indeed, to learn those
things which I have granted to some, to whom I would, not
to all, to raise the dead, to give sight to the blind, to open
the ears of the deaf; nor to wish as for some great thing to
learn these things of Me." The disciples returned with joy
and exultation, saying, Lo, even the devils are subject ?«i^oLukeio,
us through Thy Name. And the Lord said to them, Ln this ^^ '^^
rejoice not, that the devils are subject unto you; rejoice
rather, because your names are written in heaven. To whom
He would. He gave the power to cast out devils, to whom
He would. He gave the power to raise the dead. Such
miracles were done even before the Incarnation of the Lord;
the dead were raised, lepers were cleansed; we read of these
things. And Who did them then, but He Who in after time 2 Kings
. 4. & 5
was the Man-Christ after David, but God-Christ before
Abraham ? He gave the power for all these things, He did
them Himself by men; yet gave He not that power to all.
Ought they to whom He gave it not to despair, and say that
they have no part in Him because they have not been
thought' worthy to receive these gifts.? In the body areimerue-
divers members: this member can do one thing, that"^""*
another. God hath compacted the body together. He hath
not given to the ear to see, nor to the eye to hear, nor to the
forehead to smell, nor to the hand to taste ; He hath not
given them these functions ; but to all the members hath
He given soundness, hath given union, hath given unity,
hath by His Spirit quickened and united all alike. And so
here He hath not given to some to raise the dead, to others
He hath not given the power of disputation ; yet to all what
hath He given r Learn qf Me, that I am meek and lowly
in heart. Forasmuch as we have heard Him say, / am
meek and lowly in heart; here, my brethren, is our whole
remedy. Learn of Me, that L ajn meek and lowly in heart.
What doth it profit a man if he do miracles, and is proud,
is not meek and lowly in heart ? Will he not be reckoned in
the number of those who shall come at the last day, and say,
Have we not prophesied in Thy Name, and in Thy Name Matt. 7,
have done many mighty works? But what shall they hear.?^^*
X X
664 Humility the ground work of charity.
Sebji. / know you not, Depart from Me^ all ye that work
xcii • •
ti42.Bo ''*^?^"^y-
^^7^. 8. What tlien doth it profit us to learn ? That I am meek,
viii. saith He, and lowly in heart. He engrafteth charity, and
that most genuine charity, without confusion, without infla-
tion, without elation, without deceit; this doth He engraft,
Who saith, Learn of Jlle, that I am meek and lowly in
'since- Jieart. How can one proud and pufled up have any genuine*
m*am charity? He must needs be envious. And mayhap one
who is envious, loves, and we are mistaken ? God forbid
that any one should be so mistaken, as to say that an envious
1 Cor. man hath charity. And so what saith the Apostle ? Charity
^^' ^' envielh not. Why doth it not envy? // is not puffed up;
he immediately annexed the cause for which he took
away envying from charity. Because it is not pufled up, it
envieth not. It is true, he said first. Charity envieth not;
but as though thou didst ask, " Why doth it not envy?" he
added, It is not puffed up. If then it envieth because it is
puffed up ; if it be not puffed up, it envieth not. If charity
is not pufled up, and therefore envieth not ; then doth He
Matt, engraft charity Who saith, Learn of Me, that I am meek
^^' ^ ■ and lowly in heart.
9. Let any man have then what he will, let him boast
lCor.13, himself of what he will. If I speak with the tongues qf
■ "' men and of Angels, but have not charity, I am become as
sounding brass, or a tinkling cymbal. What is more sublime
than the gift of divers tongues ? It is brass, it is a tinkling
cymbal, if thou take charity away. Hear other gifts ; If I
^ sAcra.- should know all tnysteries". What more excellent? what
inenta jj^ore magnificent ? Hear yet another ; If I should have all
prophecy, and all faith, so that I could retnore mountains,
but have not charity, I am nothing. He comes to still
greater things, brethren. What else has he said ? If I
should distribute all my goods to the jjoor. What more
perfect thing can be done ? When indeed the Lord corn-
Matt, mandcd the rich man this for perfection's sake, saying, If
^^'^^" thou wilt be perfect, go, sell all that thou hast, and give to
the ])oor. Was he then at once perfect, because he sold all
his goods and gave them to the poor? No; and therefore
He added, And come, follow Me. Sell all, saith He, give to
To forsake all for Xt, still perfecteth not, but charity. QGo
the poor, and come, follow Me. " Why should 1 follow Thee ? ^'L^^'^-
Now that I have sold all, and distributed to the poor, am I[i42,B.]
not perfect ? What need is there that I should follow Thee ?"
Follow Me, that thou mayest learn that / am meek and
lowly in heart. For what? can any man sell all he hath,
and give to the poor, who is not yet meek, not yet lowly in
heart? Assuredly he can. For if I should distribute all
my goods to the poor. And hear still further. For some,
who had left all they had, and had already followed the
Lord, but not yet followed Him perfectly, (for to follow Him
perfectly is to imitate Him,) could not bear the trial of
suffering. Peter, brethren, was already one of those who
had left all and followed the Lord. For as that rich man
went away in sadness, when the disciples being ti'oubled,
asked how then any one could be perfect, and the Lord
consoled them, they said to the Lord, Behold, we have for- v. 27.
saken all, and followed Thee ; what shall we have titerefore?
And the Lord told them what He would give them here,
what He would reserve for them hereafter. Now Peter was
already of the number of those who had so done. But when
it came to the crisis ' of suffering, at the voice of a maid- 1 articu-
servant he denied Him thrice with Whom he had promised
that he was ready to die.
10. Take good heed then, Beloved : Co, saith He, *<?// a/^ ix.
tliat thou hast, give to the poor, and thou shall have treasure
in heaven, and come, follow Me. Peter is perfect, now that
the Lord sitteth in heaven at the right Hand of the Father,
then did he attain perfection and maturity. For when he
followed the Loi'd to His Passion, he was not perfect ; but
when there began to be no one on earth for him to follow,
then was he perfected. But thou truly hast always One
before thee to follow ; the Lord hath set up an example on
earth, when He left the Gospel with thee, in the Gospel
He is with thee. For He did not speak falsely when He
said, Lo, I am with you always, even unto the end of the Matt,
world. Therefore follow the Lord. What is, " Follow ^'^' ^*'"
the Lord ?" Imitate the Lord. What is, " Imitate the
Lord?" Learn of Me, that I am meek and lowly in heart.
Because if I should distribute all my goods to the poor, and
give up my body to be burned, but not liave cliarity, it
X X 2
666 Faith in Xt conoeived without sin, the only cure of all sin.
Serm. profileth me nothing. To this charity then I exhort your
[142.1?.] Charity; now I should not exhort to charity, but with some
charity. I exhort then that what is commenced may be
filled up ; and pray that what is begun may be perfected.
And I beg that ye would offer this prayer for me, that what
I advise may be perfected in me also. For we are all now
imperfect, and there shall we be perfected, where all things
Pliil. 3, are perfect. The Aposlle Paul says, Brethren, I do not
V. 12, reckon myself to have apjrrehended. He says, iVo< that I
have already attained, either am already perfect. And
shall any man dare to vaunt himself on perfection ? Yea
rather let us acknowledge our imperfection, that we may
' mere- attain ' perfection.
aniur
SERMON XCIII, [CXLIII. Ben.]
On the words of the Gospel, John xvi. " I tell you the truth: it is
expedient for you that 1 go away," &c.
i- 1. The medicine for all the wounds of the soul, and the one
propitiation for the offences of men, is to believe on Christ;
nor can any one be cleansed at all, whether from original sin
which he derived from Adam, in whom all men have sinned,
and become by nature children of wrath ; or from the sins
which they have themselves added, by not resisting the con-
cupiscence of the flesh, but by following and serving it in
unclean and injurious deeds : unless by faith they are united
and compacted into His Body, Who was conceived without
any enticement of the flesh and deadly pleasure, and Whom
Ps.5i,5,His Mother nourished in her womb without sin, and WIw
2 -22. '^*^^ ^^^ *^'^ neither was deceit found in His Mouth. They
verily who believe on Hiui, become the children of God;
because they are born of God by the grace of adoption,
which is by the faith of Jesus Christ our Lord. Wherefore,
dearly beloved, it is with good reason that the same Lord
and our Saviour mentions this one sin only, of which the
Holy Ghost convinces the world, that it believeth not on
.inhn]6,Him. 1 tell you the truth. He saith, It is expedient for
" you that I yo away. For if I go not arvay, the Comforter
uill not come unto you ; hut if I depart, I uill send Him
Unhelief spoken of as the only sin, as retaining all beside. 667
unto you. And when He shall come, He will convince the Serm.
world of sin, and of righteousness, and of judgment. OfU^.^^^
sin, because they believe not on Me. Of righteousness, v. s. 9."
because I go to the Father, and ye shall see Me no more. ^'^' ^^'
Of judgment, because the prince of this world is already
judged.
2. Of this one only sin then He would have the world to ii-
be convinced, that they believe not on Him ; to wit, because
by believing on Him all sins are loosed. He would have this
one imputed by which the rest are bound. And because by
believing they are born of God, and become children of
God ; For, saith he, to them gave He power to become the John i,
S071S of God, to them that believe on Him. Whoso then ^^"
belie veth on the Son of God, in so far as he adhereth to
Him, and becometh himself also by adoption a son and heir
of God, and a joint-heir with Christ, in so far he sinneth not.
Whence John saith, Whosoever is born of God sinneth not. i John
And therefore the sin of which the world is convinced is this, ' ^'
that they believe not on Him. This is the sin of which He
also saith. If I had not come, they had not had sin. For what ! Johni5,
had they not innumerable other sins } But by Flis coming "'
this one sin was added to them that believed not, by which
the rest should be retained. Whereas in them that believe,
because this one was wanting, it was brought to pass that all
should be remitted to them that believe. Nor is it v/ith any
other viewtha.itheApost\GFsiu\sa.it\i, Allhavesinned,and have Rom. 3,
need of the glory of God; that, whosoever believeth on Him,^^ o
should not be confounded ; as the Psalm also saith. Come ye^^.
unto Him, and be enlightened, and your faces shall not be con- Sept. '
founded. Whoso then glorieth in himself shall be confounded ; ^•^•>^'i)
for he shall not be found without sins. Accordingly he only
shall not be confounded who glorieth in the Lord. For all
have sinned, and have need of the glory of God. And so when
he was speaking of the infidelity of the Jews, he did not say,
" For if some of them have sinned, shall their sin make the
faith of God of none effect ?" For how should he say, " If some
of them have sinned ;" when he said himself, For all have Ro^,^ 3
sinned? But he said, //" some of them believed not, shall^-
their unbelief make the faith of God of none effect Y That
he might point out more expressly this sin, by which alone
C,68Faifh,a lunging^ out ofourselveSifor Xt unseen ^thro' theH.Gh.
Serm. the door is closed against tlic rest that they by tlie grace of
[143.B.] ^od should not be remitted. Of which one sin by the
jjj coming of the Holy Ghost, that is by the gift of His grace,
which is granted to the faithful, the world is convinced, in
the Lord's words, Of sin, because they believed not on Me.
3. Now there would be no great merit and glorious
blessedness in believing, if the Lord had always appeared in
His Risen Body to the eyes of men. The Holy Ghost then
hath brought this great gift to them that should believe, that
Him Whom they should not see with the eyes of flesh, they
might with a mind sobered from carnal desires, and inebriated
with spiritual longings, sigh after. Whence it was that when
that disciple who had said that he would not believe, unless
he touched with the hands His Scars, after he had handled
the Lord's Body, cried out as though awaking from sleep,
Jolin20, 71/^ Lord, and my God; the Lord said to him, Because thou
hast seen Me, thou hast believed ; blessed are they that have
not seen, and yet have believed. This blessedness hath the
Holy Ghost, the Comforter, brought to us, that the form
of a servant which He took from the Virgin's womb, being
removed from the eyes of flesh, the purified eye of the
mind might be directed to This Form of God, in Which He
continued equal with the Father, even when He vouchsafed
to appear in the Flesh ; so as that with the Same Spirit filled
2Cor.5, ^]jQ Apostle might say, Though ice have known Christ after
the flesJi; yet noiv we know Him so no longer. Because
even the Flesh of Christ he knew not after the flesh, but
after the Spirit, who, not by touching in curiosity, but
in believing assured, acknowledgeth the power of His
Rom. Resurrection; not saying in his heart. Who hath ascended
' '^ into heathen? that is. to bring Christ down; or, JVfto hath
descended into the deep ? that is, to bring back Christ from
the dead. But, saith he, tlte word is nigh thee, in thy
mouth, that Jesus is the Lord ; and if thou shall believe in
thine heart that God halh raised Him from the dead, thou
shalt he saved. For with the heart man believeth unto
righteousness, and tvith the mouth confession is made unto
salvation. These, brethren, arc the words of the Apostle,
pouring them forth with the holy inebriation of the Holy
Ghost Himself.
The Church, by a spiritual faith^ toucheth Xt ascended. Q6Q
4. Forasmuch then as we could in no way have had this ^^'^^•
blessedness by which we see not and yet believe, unless |-]43.b.-j
we received it of the Holy Ghost; it is with good reason said, \y^
It is expedient for you that I go aivaij. For if I go not Johnie,
awaij, the Comforter will not come unto you; hut if I depart,
I will send Him unto you. By His Divinity indeed He is
with us always ; but unless He had in Body gone away from
us, we had always seen His Body after the flesh, and never be-
Heved after a spiritual sort; by the which behef justified and
blessed we might attain' with cleansed hearts to contemplate 'merere-
the Very Word, God with God, % Whom all things were^"^^
made, and Who was made Flesh, that He might dwell among
us. And if not with the contact of the hand, but ivith the
heart man believeth unto righteousness ; with good reason is
the world, which will not believe save what it sees, convinced
of our righteousness. Now that we might have that righ-
teousness of faith of which the unbelieving world should be
convinced, therefore said the Lord, Of righteousness, because
I go to the Father, and ye shall see Me no more. As if He
had said, " This shall be your righteousness, that ye believe on
Me, the Mediator, of Whom ye shall be most fully assured
that He is risen again and gone to the Father, though ye
see Him not after the Flesh; that by Him reconciled, ye may
be able to see God after the Spirit." Whence He saith to
the woman who represents the Church, when she fell at His
Feet after His Resurrection, Touch Me not, for I am not ye^ John20,
ascended to the Father. Which expression is understood
mystically, thus. " Believe not in Me after a carnal manner by
means of bodily contact; but thou shalt believe after a
spiritual manner; that is, with a spiritual faith shalt touch
Me, when I shall have ascended to the Father." For, blessed
are they who do not see, and believe. And this is the righ- ^'•
teousness of faith, of which the world, which hath it not, is
convinced of us who are not without it; for the just liveth iy Habak.
faith. Whether it be then that as rising again in Him, and?" '*•
in Him coming to the Father, we are invisibly and in justi-ir.
fication perfected; or that as not seeing and yet believing
we live by faith, for that the Just liveth by faith; with these
meanings said He, Of righteousness, because I go to the
Father, and ye shall see Me no more.
670 Satan, cast outfrom within, wars without; overcomehy theyoung.
Serm. 5. Nor let the world excuse itself by this, that it is hindered
ri43B^^y the devil from believing on Christ. For to believers the
johni2, prince of the world is cast out, that he work no more in the
^1- hearts of men whom Christ hath begun to possess by faith;
Eph. 2, as he worketh in the children of unbelief, whom he is con-
^" stantly stirring up to tempt and disturb the righteous. For
because he is cast out, who once had dominion interiorly,
he wageth war exteriorly. Although then by means of his
Ps.26 9. persecutions, the Lord doth direct the meek in judginent ;
nevertheless in this very fact of his being cast out, is he
judged already. And of this judgment is the world con-
vinced ; for in vain doth he who will not believe on Christ
complain of the devil whom, judged, that is, cast out, and for
the exercising of us allowed to attack us from without, not
only men, but even women, and boys, and girls. Martyrs
have overcome. Now in Whom have they overcome,
but in Him on Whom they have believM, and Whom
seeing not, they loved, and by Whose dominion in their
'pessimo hearts they have got rid of a most oppressive' lord. And
all this by grace, by the gift, that is, of the Holy Ghost.
Rightly then doth the Same Spirit convince the world, both,
of sin, because it believeth not on Christ; and of righteous-
ness, because they who have had the will have believed, though
Him on Whom they believed they saw not; and by His
Resurrection have hoped that themselves also should be in the
resurrection perfected; a?id of judgment, because if they
had had the will to believe, they could be hindered by none,
/or that the prince of this world hath been judged already.
SERMON XCIV. [CXLIV. Ben.]
On the same words of the Gospel, John xvi. " He shall convince the world
of sin, of righteousness, and of judgment."
i. 1. When our Lord and Saviour Jesus Christ was speaking
at length of the coming of the Holy Ghost, He said among
Johnie, the rest. He shall convince the world of sin, and of righteous-
8.
Belief on Christ includes hope and love. 671
ness, and of Judgment. Nor when He had said this, did He Serm.
pass on to another subject ; but vouchsafed to convey a n44,B.i
somewhat more exphcit notice of this same truth. Ofsin,vTW.
said He, because they believed not on Me. Of 7'ighteousness,y. lo.
because I go to the Father. Of judgment., because the prince v. il.
of this world hath been judged already. There arises there-
fore within us a desire of imderstanding, why as if it were
men's only sin, not to believe on Christ, He said it of this
alone, that the Holy Ghost should convince the world; but
if it is plain that besides this unbelief there are manifold
other sins of men, why of this alone should the Holy Ghost
convince the world ? Is it because all sins are by unbelief
retained, by faith remitted ; that therefore God imputeth
this one above all the rest, by which it comes to pass that
the rest are not loosed, so long as proud man believes not
in an Humbled God ? For so it is written ; God resisteth the Prov. 3,
proud, but giveth grace unto the humble. Now this grace ja,nes4
of God is a gift of God. But the greatest gift is the Holy 6.
Ghost Himself; and therefore is it called grace. For foras-
much as all had sinned, and needed the glory of God; Rom. 3,
because by one man sin entered into the world, and death i^' g
by his sin in whom all have sinned; therefore is it grace 12.
because given gratuitously. And therefore is it given gra-
tuitously, because it is not rendered as a reward after a
strict scrutiny of deserts, but given as a gift after the pardon
of sins.
2. Therefore of sin are unbelievers, that is, the lovers of the ii.
world, convinced; for they are signified by the name of the
world. For when it is said. He will convince the ivorld of
sin; it is of none other sin than that they have not believed
on Christ. For if this sin exist not, no sins will remain,
because when the just man lives by faith, all are loosed.
Now the difference is great as to whether one believe that
Jesus is Christ, or whether he believe on Christ. For that
Jesus is Christ even the devils believed, and yet the devils
believed not on Christ. For he believeth on Chiist, who
both hopeth in Christ and loveth Christ. For if he have
faith without hope and love, he believeth that Christ is, but
he doth not believe on Christ. Whoso then believeth on
Christ, by believing on Christ, Christ cometh unto him, and
672 Xi came dozen in mercy^ went iqj in righteousness.
Serm. in a manner uniteth Himself to him, and he is made a mem-
XCIV"
ri44PJberin His Body. Which cannot be, but by the accession
of hope and love.
3. What mean again His words, Of righteousness, because
I go to the Father ? And first must we enquire, if the world
is convinced of sin, why it is also of righteousness? P'or who
can rightly be convinced of righteousness ? Is it indeed that
the world is convinced of its own sin, but of Christ's righte-
ousness ? I do not see what else can be understood ; since
He saith, Of sin, because they believed not on 3Ie. Of
righteousness, because I go to the Father. They believed
not, He gocth to the Father. Their sin therefore, and His
righteousness. But why would He name righteousness in
this only, that He goeth to the Father } Is it not righteous-
ness also that He came hither from the Father ? Or is that
rather mercy, that He came from the Father to us, and
righteousness, that He goeth to the Father ?
iii. 4. So, brethren, I think it expedient, that in so profound
a depth of Scripture, in words, wherein perad venture there
lies some hidden truth which may in due season be laid
open, we should as it were together inquire faithfully, that
' merea- we may attain' to find healthfully. Why then doth He call
^^^ this righteousness, in that He goeth to the Father, and not
also in that He came from the Father.? Is it that in that it
is mercy that He came, therefore it is righteousness that He
goeth ? that so in our own case too we may learn that righte-
ousness cannot be fulfilled in us, if we are slow to give a
2 priEio-place first ^ to mercy, not seeking our own things, hut the
^^^^ things of others also. Which advice when the Apostle had
given, he immediately joined to it the example of our Lord
Phil. 2, Himself; Doing nothing, saith he, through strife or vain
glory ; but in lowliness of mind, each esteeming the other
better than themselves. Not looking every man on his own
things, but also on the things of others. Then he added
immediately. Let this mind be in each of you which was also
in Christ Jesus, Who, being in the Form of Ood, thought it
not robbery to be equal with God; but emptied Himself
taking the form of a servant, being made in the likeness of
men, and found in fashion as a man; He humbled Himself,
having become obedient even unto death, yea the death of the
Xticent Alone to heaven ; His Body, y^ Church, one xoithHim. 673
cross. This is the mercy whereby He came from the Father. Serm.
xciv
What then is the righteousness whereby He goeth to theri44 j^ j
Father? He goes on and says; Wherefore God also hath
exalted Him, and given Him a Name zvhich is above every
name; that at the Name of Jesus every knee shoidd bow, of
things in heaven, and things in earth, and things under the
earth, and that every tongue should confess that the Lord
Jesus Christ is in the Glory of God the Father. This is the
righteousness whereby He goeth to the Father.
5. But if He Alone goeth to the Father, what doth it profit iv.
us? Why is the world convinced by the Holy Ghost of this
righteousness ? And yet if He did not Alone go to the Father,
He would not say in another place, No man hath ascended John 3,
up to heaven, but He That descended from heaven, the Son^^-
of man Who is in heaven. But the Apostle Paul also says,
For our conversation is in heaven. And why is this ? Be- Phil. 3,
cause he also says. If ye be risen with Christ, seek the thitigs q^^ 3 ^^
which are above, where Christ sitteth on the right hand of
God. Mind the things which are above, not those which are v. 2,
upon the earth. For ye are dead, and your life is hid with v. 3.
Christ in God. How then is He Alone ? Is He therefore
Alone because Christ with all His members is One, as the
Head with His Body ? Now what is His Body, but the
Church ? As the same teacher says. Now ye are the Body 1 Cor.
of Christ, and members in particiUar. Forasmuch then as "'
we have fallen, and He descended for our sakes, what is,
No man hath ascended, hut He That descended ; but that
no man hath ascended, except as made one with Him,
and as a member fastened into His Body Who descended?
And thus He saith to His disciples, Without Me ye can c/o Jolmis,
nothing. For in one way is He One with the Father, and
in another one with us. He is One with the Father, in that
the Substance of the Father and the Son is One ; He is
One with the Father, in that, Being in the Form of God,
He thought it not robbery to be equal ivith God. But He
was made one with us, in that He emptied Himself, taking
the form of a servant; He was made one with us, according
to the seed of Abraham, in whom all nations shall he blessed.
Which place when the Apostle had brought forward, he said,
He saith not, And to seeds, as of many ; hit as of one, And, to Gal. 3,
16.
074 Members of Xt partake His Righteousness, complete in glory.
Serm. thy Seed., which is Christ. And for that we too belong to
J144 [j'-ithat wliich is Christ, by our incorporation together, and
coherence to That Head, It is One Christ. And also for that
Gal. 3, he says to us too, There/ore are ye Abrahoni's seed, heirs
^ ' according to the promise. For if the seed of Abraham be
One, and That One Seed of Abraham can only be understood
of Christ; but this seed of Abraham we also are; therefore
This Whole, that is; the Head and the Body, is One Christ.
V. 6. And therefore we ought not to deem ourselves separated
from that righteousness, which the Lojd Himself makes men-
tion of, saying. Of righteousness, because I go to the Father.
For we too have risen with Christ, and we are with Christ
Muterimour Head, now for a while* by faith and hope; but our hope
will be completed in the last resurrection of the dead. But
when our hope shall be completed, then shall our justifi-
cation be completed also. And the Lord who was to com-
plete it shewed us in His Own Flesh, (that is, in our Head,)
Wherein He rose again and ascended to the Father, what we
Rom. 4, ought to hope for. For that thus it is written. He was
^^' delivered for our sins, and rose again for our justification.
The world then is convinced of sin in those who believe not
on Christ; and of righteousness, in those who rise again in
2 Cor. the members of Christ. Whence it is said, That ive may be
^) 21. tJiQ righteousness of God in Him. For if not in Him, in no
way righteousness. But if in Him, He goeth with us Whole
to the Father, and this perfect righteousness wnll be fulfilled
in us. And therefore of Judgment too is the world con-
vinced, because the prince of this tcorld hath been Judged
cdready; that is, the devil, the prince of the unrighteous,
who in heart inhabit only in this world which they love, and
therefore are called the uorld ; as our conversation is in
heaven, if we have risen again vrith Christ. Therefore as
Christ together with us, that is His Body, is One ; so the
devil with all the ungodly whose head he is, with as it were
his own body, is one. Wherefore as we are not separated
from the righteousness, of which tlie Lord said. Because I go
to the Father; so the ungodly are not separated from that
judgment, of which He said, Because the prince qf this world
hath been judged already.
Submissive "prayer heard, not restlessness, 675
SERMON XCV. [CXLV. Ben.]
On the words of the Gospel, John xvi. " Hitherto have ye asked nothing
in My Name;" and on the words of Luke x. " Lord, even the devils are
subjected unto us through Thy Name."
1, When the Holy Gospel was being read, we heard what Serm.
in truth ought at once to put every earnest soul in motion r^^g n'-i
to seek, not to faint. For whoso is not moved, is not
changed. But there is a dangerous movement, of which it
is written, Suffer not my feet to be moved. But there is Ps.66,9.
another movement of him who seeketh, knocketh, asketh.
What then has been read we have all heard ; but I suppose
we have not all understood. It makes mention of that which
together with me ye should seek, with me ask, for the re-
ceiving of which ye should with me knock. For as I hope
the grace of the Lord will be with us, that whereas I wish to
minister to you, I too maybe thought' worthy to receive. • merear
What is it, I pray you, that we have just heard that the Lord
said to His disciples ? Hitherto leave ye asked nothing in Johni6
My Name. Is He not speaking to those disciples, who, ^**
after He had sent them, having given them power to preach
the Gospel, and to do mighty works, returned with joy, and
said to Him, Lord, even the devils are subject unto us through mkeio
Thy Name? Ye recognise, ye recollect this which I have^'^*
quoted from the Gospel, which in every passage and
every sentence speaketh truth, no where false, no where
deceiveth. How then is it true, Hitherto have ye asked
nothing in My Name ? and, Lord, even the devils are subject
unto us through Thy Name ? Of a surety this puts the mind
in motion to ascertain the secret of this difficulty. There-
fore ask we, seek, knock. Be there in us faithful godliness,
not a restlessness of the flesh, but a submission of the mind,
that He Who seeth us knocking may open unto us.
2. What the Lord then may give to be ministered unto
you, do ye with earnest attention, that is, with hunger,
receive ; and when I shall have spoken it, ye will doubtless
076 The laiv hasfearbyfrustin sel^', (jrace has hope by trust in God.
Serm. with sound taste ^ api)rovc what is placed before you out of
xcv
f 145.B.1 1^^^ Lord's store. The Lord Jesus knew whereby the soul of
MTauci- man, that is, the rational mind, made after the image of
^"^ God, could be satisfied: only, that is, by Himself. This He
knew, and knew that it was as yet without that fulness. He
knew that He was manifest, and He knew that He was
hidden. He knew what in Him was exhibited, what con-
Ps. 30, coaled. He knew all this. How r/r eat, says the Psalm, is tlie
3i' 19^^ multitude of Thy sweetness, O Lord, which Thou hast hidden
E. V. to them that fear Thee; ichich Thou hast wrought for them
that hope in Thee ! Thy sweetness both great and manifold
hast Thou hidden to them that fear Thee. If thou hidest it
to them that fear Thee, to whom dost Thou open it? Thou
hast lorought it for them that hojje in Thee. A twofold ques-
tion has arisen, but either is solved by the other. If any
one inquires after the other, what is this. Thou hast hidden
it to them that fear Thee; wrought it for them that
hope in thee'? Are they that fear, and they that hope,
different? Do not the very same who fear God, hope in
God? Who hopeth on Him who doth not fear Him? Who
in a godly sort feareth Him, and hath not hope in Him ?
Let this then first be solved. Somewhat would I say con-
cerning those who hope and those who fear.
3. The Law hath fear, Grace hope. But what difference
is there between the Law and Grace, since the Giver both
of the Law and Grace is One ? The Law alarmeth him who
relieth on himself, Grace assisteth him who trusteth in
God. The Law, I say, alarmeth ; do not make light of
this because it is brief; weigh it well, and it is considerable.
Look well at what I have said, take what we minister, prove
wherefrom we take it. The Law alarmeth him who relieth
on himself, Grace assisteth him who trusteth in God. What
saith the Law ? Many things: and who can enumerate them ?
I bring forward one small and short precept from it which
the Apostle hath brought forward, a very small one ; let us
2suppor-see who is sufficient^ for it. Thou shalt not lust. What is
tat
E,om. 7, this, brethren? We have heard the Law; if there be no
^* grace, thou hast heard thy punishment. Why dost thou
boast to me whosoever thou art that hearing this dost rely
upon thyself, why dost thou boast to mc of innocence ?
Fear without love justifies ?iot. 677
Why dost thou flatter thyself thereupon? Thou canst say, Serm.
"I have not plundered the goods of others;" 1 hear, I r'f.^^'-i
believe, perhaps I even see it, thou dost not plunder the
goods of others. Thou hast heard. Thou shall not lust.
" I do not go in to another man's wife ;" this again I hear,
believe, see. Thou hast heard, Thou shalt not lust. Why
dost thou inspect thyself all round without, and dost not
inspect within 1 Look in, and thou wilt see another law in
thy members. Look in, why dost thou pass over thyself?
Descend into thine own self. Thou wilt see another law in I^^f^* v.
23.
thy members resisting the law of thy mind, and bringing
thee into captivity in the law of sin which is in thy members.
With good reason then is the sweetness of God hidden to
thee. The law placed in thy members, resisting the law of
thy mind, bringeth thee into captivity. Of that sweetness
which to thee is hidden, the lioly Angels drink ; thou canst
not drink and taste that sweetness captive as thou art. Thou
hadst not known concupiscence, unless the Law had said.
Thou shalt not lust. Thou heardest, fearedst, didst try
to fight, couldest not overcome. For sin taking occasion v. 8. &
by the commandment wrought death. Surely ye recognise ^^"
them, they are the Apostle's words. Sin taking occasion by
the commandment, wrought in me all manner of concupis-
cence. Why didst thou vaunt thyself in thy j)ride ? Lo,
with thine own arms hath the enemy conquered thee. Thou
verily didst look for a commandment as a defence : and, lo,
by the commandment the enemy hath found an occasion of
entering in. For sin taking occasion by the command7nent,^. ii.
he saith, deceived me, and by it slew me. What means what
I said, " With thine own arms hath the enemy conquered
thee?" Hear the same AjDostle going on, and saying;
Wherefore the Law indeed is holy, and the commandment y- 12.
holy, and just, and good. Make answer now to the revilers' i The
of the Law: make answer on the Apostle's authority, The^"^^'
commandment is holy, the Law holy, the commandment just
and good. Was then that which is good, made death unto v. 13.
me ? Ood forbid! But sin that it might appear sin, by
that which is good wrought death in me. Why is this but
because on receiving the commandment thou didst fear, not
love ? Thou fearedst punishment, thou didst not love righte-
678 Love abstains from shi, for fear of losing the Face of God.
Serm. ousncss. Whoso fearcth punishment, wisheth, if it were
ri46.B.l possible, to do what pleaseth him, and not to have what he
fcareth. God forbiddeth adultery, thou hast coveted an-
other's wife, thou dost not go in unto her, thou dost not do
so, opportunity is given thee, thou hast time, a favourable
place is open, witnesses are absent, yet thou dost not do it,
wherefore ? Because thou fearest the punishment. But no
one will know it. Will not God know it } So it is clear,
because God knoweth what thou art about to do, thou doest
it not ; but here thou fearest the threatenings of God, not lovest
His commandments. Why dost thou not do it? Because if
thou do, thou wilt be cast into hell fire. It is the fire thou
fearest. O if thou didst love chastity, thou wouldest not do
it, even though thou mightest be altogether unpunished. If
God were to say to thee, " Lo, do it, I will not condemn
thee, I will not condemn thee to hell fire, but I will withhold
My Face from thee." If thou did it not because of this
threat, it would be from the love of God that thou didst not
do it, not from the fear of judgment. But thou wouldest do
it, perhaps I mean thou wouldest do so ; for it is not my place
to judge. If thou do it not on this principle because thou
abhorrest the contamination of adultery, because thou lovest
' exigaa His precepts, that thou mayest obtain' His promises, and
not because thou fearest His condemnation, it is the grace
which maketh saints that aideth thee; it is all of grace,
ascribe it not to thine own self, attribute it not to thine own
strength. Thou actest from delight in it, well ; thou actest
in charity, well; I assent, I agree. Charity worketh by
thee, when thou actest with thy will. At once dost thou
taste sweetness, if thou hope on the Lord-
4. But whence hast thou this charity, if yet thou hast it }
for I am afraid lest even yet it is through fear thou doest it
not, and lest thou seem great in thine own eyes. Now if it
is through charity that thou doest it not, thou art truly great.
Hast thou charity ? " I have," you say. Whence } " From
myself" Far art thou from sweetness, if thou hast it from
thine own self. Thou wilt love thine own self, because thou
wilt love that from which thou hast it. But I will convict
thee that thou hast it not. For in that thou dost think that
thou hast so great a thing from thine own self, by that very
Charity not of ourselves, God's greatest (jift, by the H. Ghost. 079
fact I do not believe thou hast it. For if thon hadst, thou Serm.
xcv.
wouldest know from whence thou hadst it. Hast thour]45B!]
charity from thyself, as if it were some hght, some little
thing ? If thon shouldest speak icith ike tongues of men ^ q^^.
and Angels, but have not charity, thou ivonldest be a sonnd-^^,^-^^-
ing brass and a tinkling cytnbal. If thou shmildest know
all mysteries, and have all knowledge, and all prophecy, and
all faith so that thou couldest remove mountains, but not
have not charity, these things could not profit thee. If
thon. shouldest distribute all thy goods to the poor, and
deliver up thy body to be burned, but not have charity, thou
ivouldest be nothing. How great is this charity, which if it
be wanting, all things profit nothing ! Compare it not to
thy faith, not to thy knowledge, not to thy gift of tongues ', i ],nguse
to lesser things, to the eye of thy body, the hand, the foot, '"^
the belly, to any one lowest member compare charity, are
these least things to be in any way compared to charity ?
So then tiie eye and nose thou hast from God, and hast
thou charity from thine own self? If thou hast given thyself
charity which surpasseth all things, thou hast made God of
light account with thee. What more can God give thee .''
Whatever He may have given, is less. Charity which thou
hast given thyself, surpasseth all things. But if thou hast it,
thou hast not given it to thyself. For what hast thou which i Cor. 4,
thon hast not received? Who gave to me, who gave to thee?
God. Acknowledge Him in His gifts, that thou feel not His
condemnation. By believing the Scriptures, God hath given
thee charity, a great boon, charity, which surpasseth all
things. God gave it thee, because the charity of God hath^om. 5,
been shed abroad in our hearts; by thine own self, perhaps ?
God forbid ; by the Holy Ghost, Who hath been given ns.
5. Return with me to that captive, return with me to m}"-
proposition. " The Law alarmeth him that relieth on himself,
grace assisteth him who trusteth in God." For look at that
captive. He seeth another lata in his members resisting the'Rom. 7,
law of his mind, and leading him. captive in the law of sin,
which is in his members. Lo, he is bound, lo, he is dragged
along, lo, he is led captive, lo, he is subjected. What hath
that profited him. Thou shall not lust ? He hath heard.
Thou shall not lust; that he might know his enemy, not
680 lite Lmc gives knoivledge of sin ^ not victory.
Serm. that he might overcome him. For he had not known con-
ri45.B!l (^'fp^-^(^^fi(^'^i that is, his enemy, unless the Law had said, Thou
Rom, 7, shaft not lust. Now thou hast seen the enemy, fight,
^* deliver thyself, make good thy liberty, let the suggestions of
pleasure be kept down, unlawful delight be utterly destroyed.
Arm thyself, thou hast the Law, march on, conquer if thou
canst. For what good is it that through the little portion of
God's grace thou hast already, thou delighiest in the
Laiv of God after the imvard man ? But thou seest another
law in thy members resisting the law of thy mind; not re-
sisting yet powerless for aught, but leading thee captive in the
I's. 30, /fijiy of sin. Behold, whence to thee who fearest thai ple)iti-
20. Sept.
E. V. fulness of sweetness is hidden! to him that feareth it is
31, 19. fiiJdQji^ ]^Qyy ig it wrought out for him that trusteth? Cry out
under thine enemy, for that thou hast an assailant, thou hast
an Helper too, Who looketli upon thee as thou fiohtest,
Who helpeth thee in difficulty; but only if He find thee
trusting ; for the proud He hateth. What then wilt thou cry
Rom. 7, under this enemy.'* Wretched man that I am! Ye see
it already, for ye have cried out. Be this your cry, when
haply thou art distressed under the enemy, say ye, in your
inmost heart say, in sound faith say. Wretched man that I
am! Wretched that I am! Therefore wretched, because /.
Wretched man. that T am, both because /, and because
Ps.38,7. ynaw. For he is disquieted in vain. For though man
39 e! walketh in the Image^ ; yet, wretched man that I am,
^ l'J^\ who shall deliver me from the bodti of this death? Wilt
01 Orod. . .
Vid. thou thyself? where is thy strength, where is thy confidence?
jJ^p^'^g'Of a surety thou both criest out, and art silent; silent, that
is, from extolling thyself, not from calling upon God. Be
silent, and cry out. For God Himself too is both silent, and
crieth aloud; He is silent from judgment, He is not silent
from precept; so be thou too silent from elation, not from
Is. 42, invocation; lest God say to thee, / have been silent, shall
14. Sept. J ^^ gllQjif always? Cry out therefore, 0 ivretched man
that I am! Acknowledge thyself conquered, put thine own
strength to shame, and say, Wretched man that I am, who
shall deliver me from the body of this death ? What did
T say above? The Law alarmeth him that relieth upon
himself Behold, man relied upon himself, he attempted to
24
Apostles under the Late not yet freed from love of eminence. 68 1
fight, he could not get the better, he was conquered, pro- Serm.
strated, subjugated, led captive. He learnt to rely upon God, n45.B.]
and it reraaineth that him whom the Law alarmed while he
relied upon himself, grace should assist now that he trusteth
in God. In this confidence he saith, Who shall deliver me Rom. 7,
24 25
Jroni the body of this death? The yrace of God by Jesus Yu\g.'
Christ our Lord. Now see the sweetness, taste it, relish it ;
hear the Psalm, Taste and see that the Lord is sweet. He Ps.34,8.
hath become sweet to thee, for that He hath delivered thee.
Thou wast bitter to thine own self, when thou didst rely
upon thyself. Drink sweetness, receive the earnest of so
great abundance.
6. The disciples then of the Lord Jesus Christ while yet
under the Law had to be cleansed still, to be nourished still,
to be corrected still, to be directed still. For they still had
concupiscence; whereas the Law saith. Thou shall not lust. E%od.
Without offence to those holy rams, the leaders of the^^' "
flock, without offence to them I would say it, for I say
the truth : the Gospel relates, that they contended which
of them should be the greatest, and whilst the Lord was
yet on earth, they were agitated by a dissension about Luke22,
pre-eminence. Whence was this, but from the old leaven?^**
whence, but from the law in the members, resisting the law
of the mind? They sought for eminence; yea, they desired
it; ihey thought which should be the greatest; therefore is
their pride put to shame by a little child. Jesus calleth Matt,
unto him the age of humility to tame the swelling desire. ' '
With good reason then when they returned too, and said. Lord,
behold even the devils are subject unto us through Thy Name.
(It was for a nothing that they rejoiced; of what importance
was it compared to that which God promised ?) The Lord, the
Good Master, quieting fear, and building up a firm support,
said to them, In this rejoice not that the devils are subject ^^vikeio,
unto you. Why so ? Because many will come in 3Iy Ncmie, ^^tt. 7
saying^ Behold, in Thy Name we have cast out devils; and'^'^-
I will say to them., I know you not. In this rejoice not, but
rejoice because your names are written in heaven. Ye cannot
yet be there, yet notwithstanding ye are already written
there. Therefore rejoice. So that place again, Hitherto Johnie,
have ye asked nothing in My Name. For what ye have^
Yy 2
682 The Ap. had " asked nothing,*' since all, saxte God, nothing.
Serm. asked, in comparison with that which I am willing to give,
ri46 B*l '^^ nothing. For what have ye asked in My Name ? That
the devils should be subject unto you ? In this rejoice not,
that is, what ye have asked is nothing; for if it were any
thing, He would bid them rejoice. So then it was not
absolutely nothing, but that it was little in comparison of
that greatness of God's rewards. For the Apostle Paul was
not really not any thing; and yet in comparison of God,
\ Cor. 3, Neither is he that planteth any thing, neither he that
tvatereth. And so I say to you, and I say to myself, both to
myself and you I say, when we ask in Christ's Name for
these temporal things. For ye have asked undoubtedly.
For who doth not ask? One askeih for health, if he is sick;
another asketh for deliverance, if he is in prison; another
asketh for the port, if he is tossed about at sea; another
asketh for victory, if he is in conflict with an enemy; and
in the Name of Christ he asketh all, and what he asketh is
John nothing. What then must be asked for ? Ask in 3Iy Name.
16, 24. ^m[ i^g gaid not what, but by the very words we understand
what we ought to ask. Ask, and ye shall receive, that your
Joy may he full. Ask, and ye shall receive, in My Name.
But what.? Not nothing; but what? That your joy 7nay be
full; that is, ask what may suffice you. For when thou
John 4, askest for temporal things, thou askest for nothing. Whoso
^^' shall drink of this water, shall thirst again. He letteth
down the wateiing pot of desire into the well, he taketh up
whereof to drink, only that he may thirst again. Ask, that
your joy may be fall ; that is, that ye may be satisfied, not
feel delight only for a time. Ask what may suffice you;
Johni4,speak Philip's language, Lord, shew us the Father, audit
^' 9 svfficeth us. The Lord saith to you. Have I been so long
Vulff. ^*^^<? with you, and have ye not known Me ? Philip, he that
seeth 3Ie, seeth the Father also. Render then thanks to
Christ, made weak for you that are weak, and make ready
» fauces. your desires' for Christ's Divinity, to be satisfied therewith.
Turn we to the Lord, &c.
Awe of feeding Xt's sheep; God Himself our Inheritance. 683
SERMON XCVI. [CXLVI. Ben.]
On the words of the Gospel, John xxi. " Simon, son of John, lovest thou
Me?"&c.
1. Ye have observed, beloved, that in to-day's lesson it Serm.
. . XCVI.
was said by the Lord to Peter in a question, Lovest thou u^q^^\
3Ie? To whom he answered, Thou knowest, Lord, that I []
love Thee. This was done a second, and a third time; and at John2i,
15.
each several reply, the Lord said, Feed My lambs. To
Peter did Christ commend His lambs to be fed. Who fed
even Peter himself. For what could Peter do for the Lord,
especially now that He had an Immortal Body, and was
about to ascend into heaven ? As though He had said to
him, " Lovest thou Me ? Herein shew that thou lovest Me,
Feed My sheep."" So then, brethren, do ye with obedience
hear that ye are Christ's sheep ; seeing that we on our part
with fear hear. Feed My sheep ? If we feed with fear, and
fear for the sheep; these sheep how ought they to fear for
themselves ? Let then carefulness be our portion, obedience
yours ; pastoral watchfulness our portion, the humility of the
flock yours. Although we too who seem to speak to you
from a higher place, are with fear beneath your feet ; foras-
much as we know how perilous an account must be rendered
of this as it were exalted seat. Wherefore, dearly beloved.
Catholic plants, Members of Christ, think What a Head ye
have ! Children of God, think What a Father ye have found.
Christians, think What, an Inheritance is promised you.
Not such as on earth cannot be possessed by children, save
when their parents arc dead. For no one on earth possesses
a father's inheritance, save when he is dead. But we whilst
our Father liveth shall possess what He shall give ; for that
our Father cannot die. I add more, I say more, and say the
truth ; our Father will Himself be our Inheritance.
2. Live consistently, especially ye candidates of Christ, ii-
recently baptized, just regenerated, as I have admonished you
before, so say I now, and give expression to my solicitude ; for
the present lesson of the Gospel hath forced upon me a
greater fear : take heed to yourselves, do not imitate evil Chris-
(584 Schismatics bear the Name of Christ, hut have Him not.
Serm, tians. Say not I will do this, for many of the faithful
[146 gi do it. This is not to procure a defence for the soul ; but to
look' out for companions unto hell. Grow ye in this floor of
the Lord; herein ye will find good men to please you, if ye
yourselves are good. For are ye our private property ?
Heretics and schismatics have made their own private
property out of what they have stolen from the Lord, and
would feed, not Christ's flocks, but their own against Christ.
It is true indeed, they place His title on these their spoils,
that their robberies may be as it were maintained by the title
of His Power. What doeth Christ when such as these are
converted, who have received the title of His Baptism out
of the Church ? He castelh out the spoiler, He dotiruot
efface the title, and taketh possession of the house ; because
He hath found His title there. What need is there that He
should change His Own Name ? Do they take heed to what the
Lord said to Peter, Feed My lambs, feed My sheep ? Did He
say to him, " Feed thy lambs;" or, " Feed thy sheep ?" But
for them who are shut out, what said He in the Song of
Cant. 1, Songs, unto the Church ? The Spouse speaking to the Bride,
^' ^^P*' saith. If thou know not thyself, O thou fair one among
women, go forth. As though He said, " I do not cast thee
out, go forth, if thou knoio not thyself, O thou fair one
among uomen, if thou know not thyself in the mirror of
divine Scripture, if thou give not heed, O thou fair woman,
to the mirror which with no false lustre deceiveth thee; if
Ps 57, thou know not that of thee it is said, Thy glory shall be
Ps 2 s ^^ove all the earth ; that of thee it is said, / will give thee
nations for thine inheritance, and the limits of the earth
for thy jMJSsession ; and other innumerable testimonies n-hich
set forth the Catholic Church. If then thou know not these,
thou hast no part in Me, thou canst not make thyself My
heir. Go forth then in t lie footsteps of the flocks, not in the
fellowship of the flock ; and feed thy goats, not as it was said
to Peter, My shecp.^'' To Peter it was said. My sheep;
to schismatics it is said, * thy goats.' In the one place
'sheep;' in the other ' goats ;' in the one \^\ace. Mine; in
Matt, the other ' thine.' Recollect the right Hand and the left
' ■ of our .Judge ; recollect where the goats shall stand, and
where the sheep ; and it will be plain to you where i.s the
S. Peter type of the unity of all good shepherds. 685
riffht hand, where the left, the white and the black, the light- Serm.
some, and the darksome, the fair, and the deformed, that ^^hich r j^g ^ j
is about to receive the kingdom, and that which is to find
everlasting punishment.
SERMON XCVII. [CXLVII. Ben.]
On the same words of the Gospel of John xxi. " Simon, son of John, lovest
thou Me more than these?" &c.
1. Ye remember that the Apostle Peter, the first of all the i-
Apostles, was disturbed at the Lord's Passion. Of his own
self disturbed, but by Christ renewed. For he was first a
bold presumer, and became afterwards a timid denier. He
had promised that he would die for the Lord, when the
Lord was first to die for him. When he said then, / tvill he Matt.
with Thee even unto death, and, / will lay doiun my life for^^^^'
TJiee; the Lord answered him, Will thou lay down thy life ^2, 33.
for Me? Verily I say unto thee, Before the cock crow, thou-^^/^Q '
shall deny Me thrice. They came to the hour; and because
that Christ was God, and Peter a man, the Scriptui'e was
fulfilled, r said in my panic, Every man is a liar. And theps. 116,
Apostle says. For God is True, and every man a liar.^'
Christ true, Peter a liar. 4.
2. But what now ? The Lord asketh him as ye heard
when the Gospel was being read, and saith to him, /S^mow, john2l,
son of John, lovest thou Me more than these ? He answered ^^*
and said, Yea, Lord, Thou knowest that I love Thee. And
again the Lord asked this question, and a third time He
asked it. And when he asserted in reply his love. He com-
mended to him the flock. For each several time the Lord
Jesus said to Peter, as he said, / love thee ; Feed My lambs,
feed My little sheep. In this one Peter was figured the ii.
unity of all pastors, of good pastors, that is, who know that
they feed Christ's sheep for Christ, not for themselves. Was
Peter at this time a liar, or did he answer untruly that he
loved the Lord.'' He made this answer truly; for he made
answer of that which he saw in his own heart. Whereas
when he said, / will lay down my life for Thee, he would
presume on future strength. Now every man knows it may
686 Man may know ichat he is, not what he shall be, nor of others-
Serm. be wliat sort of man he is at the time when he is speaking;
XCVII
r|47 j^i'what he shall be on the morrow, who knows? So then Peter
turned back his eyes to his own heart, when he was asked by
the Lord, and in confidence made answer of what he saw
there: " Yea, Lord, Thou knoicest that I love Thee. What I
tell Thee, Thou knowest ; what I see here in my heart, Thou
seest also." Nevertheless, he did not venture to say what the
Lord had asked. For the Lord had not simply said, Lovest
thou Me? but had added, Lovest thou Me more than these?
that is, " Lovest thou Me more than these here do?" He
was speaking of the other disciples; Peter coiUd not say
ought but, / love Thee; he did not venture to say, " more than
these." He would not be a liar a second time. It were
enough for him to bear testimony to his own heait; it was no
duty of his to be judge of the heart of others.
iii. 3. Peter then was true; or rather was Christ true in Peter?
Now when the Lord Jesus Christ would. He abandoned
Peter, and Peter was found a man ; but when it so pleased
the Lord Jesus Christ, He fdled Peter, and Peter was found
true. The Rock (Petra) made Peter true, for the Rock was
Christ. And what did He announce to him, when he
answered a third time that he loved Christ, and a third
time the Lord commended His little sheep to Peter? He
V. 18. announced to him beforehand his suffering. When ihou wast
young, saith He, thou girdedst thyself, and teeniest whither
thou wouldest ; but when thou shall be old, thou shall stretch
forth thine hands, and another shall gird thee, and carry
thee whither thou wouldest not. The Evangelist hath ex-
V. 19. plained to us Christ's meaning. This spake He, saith he,
signifying by tchat death he should glorify God; that is,
that he was to be crucified for Christ ; for this is, Thou slialt
stretch forth thine hands. Where now is that denier? Then
after this the Lord Christ said. Follow Me. Not in the same
sense as before, when He called the disciples. For then too
He said. Follow Me; but then to instruction, now to a
crown. Was he not afraid to be put to death when he
denied Christ ? He was afraid to suffer that which Christ
suffered. But now he must be afraid no more. For he
saw llim now Alive in the Flesh, Whon he had seen hang-
ing on the Tree. By His Resurrection Christ took away the
■ Temporal deaths even for judgment, may be in mercy. 087
fear of death ; and forasmuch as He had taken away the fear Serm.
of death, with good reason did He enquire of Peter's love. ri47.B."]
Fear had thrice denied, love thrice confessed. The * three- 1 trinitas
foldness of denial, the forsaking of the Truth; the three-
foldness of confession, the testimony of love.
SERMON XCVHI. [CXLVIH. Ben.J
On the words of the Acts of the Apostles, c. v. " Whiles it remained, did
it not remain to thee? &c." Delivered on the Octave of Easter day, at
the twenty Holy Martyrs.
1. When the lesson was being read from the book entitled i.
the Acts of the Apostles, ye perceived what befel those who,
when they had sold a piece of land, kept back part of the
price of the land, and laid (as though) the whole price at
the Apostles' feet. Being immediately chastised, they both
gave up the ghost, the man and his wife. To some this
seems to have been too severe a chastisement, that for keeping
back money of what was theirs, persons should die. The
Holy Ghost did not this in avarice, but thus the Holy Ghost
punished a lie. For ye heard the words of most blessed
Peter, saying. Whiles it remained, did it not remain to thee? Acts 5,
and after it was sold, was it not in thine own power? If
thou hadst not been minded to sell, who would compel
thee? If thou hadst a mind to offer half, who would re-
quire the whole ? For if half was to be offered, it ought
to have been called half. Half for the whole, this is a lie
meet to be punished. Yet, brethren, let it not seem a severe
chastisement, temporal death. x\nd, oh ! 1 wish vengeance
may have reached only so far. For what great thing is this
to happen to mortals who some time or other must die? But
by their temporal punishment God would have discipline
known. But we should believe that after this life God will
have spai'ed them; for great is His mercy. Now of deaths
which happen in vengeance, the Apostle Paul speakelh in a
certain ])lace, rebuking those who handled unworthily the
Body and Blood of Christ, and saying. For this cause many i Cor.
^ ^ "^11,30.
688 Ananias' death a learning otjainst breach of vows.
Serm. are weak and sickly among you, and sufficient ' sleep ;
[148. B.] sufficient, that is, lor enforcing discipline. Many among you
' ;*«r»/ sleep, that is, die. For l)y the scourge of the Lord were they
chastened; they were sick, and died. And he went on after
"^•31 -32. these words, and said, For if we would judge ourselves, we
should not he judged of the Lord. But when ne are judged,
we are chastened of the Lord, that we should not he con-
demned with the world. What then if some such thing
befel this man and his wife .'' They were chastened by the
scourge of death, that they shouhl not be punished with
eternal punishment,
ii- 2. Only attend to this, beloved brethren, that if it was
displeasing to God to keep back part of the money which
they had vowed to God, and that money of course had been
necessary for men^s uses; how is God angered, when chastity
is vowed, and not kept; when virginity is vowed, and not
kept? For it is vowed to God's uses, and not to men's uses.
What is that 1 have said, " to God's uses V Because of the
Saints God maketh to Himself a House, He maketh to Him-
self a Temple, wherein He deigns to dwell : and assuredly
He would have His Temple abide holy. That may be said
sane- then to a professed^ virgin who marries, which Peter said of
ali the money: " whiles thy Virginity remained, did it not remain
to thee, and before that thou hadst vowed it, was it not in thine
own power?" But whoever shall have acted thus, shall have
made such vows, and not made ihera good; let them not
think to be chastened by temporal deaths, but to be con-
demned in fire eternal.
SERMON XCIX. [CXLIX. Ben.]
In which questions proposed out of the Acts of the Apostles, c. x. and out of
the Gospel, are resolved, or concerning four questions. First, of Peter's
vision. Secondly, of the words of tbe Gospel, " Let your light shine hefore
men, that they may see your good works, &c." and a little after, " Take
heed that ye do not your alms before men, to be seen of them, &c."
Thirdly, of the words of the Gospel, " Let not thy left hand know what
thy right hand doeth." Fourthly, of the love of enemies.
1. I KEMEMBER that I made myself before the last Lord's
day a debtor to you, holy brethren, for certain questions pro-
Abstinence from eating unclean animals typical. 689
posed out of the Scriptures. But now is the time of resolving Serm.
them, as the Lord vouchsafes to give me power, that I may ri49 g -i
not any longer owe, save only love, which is ever being paid,
and ever owing. Touching Peter's vision, we had said that
it must be enquired, what is the meaning of that vessel, as it Actsio,
were alinensheetlet doivnfrom heaven hij four corners, wherein ' '^'
were all manner of four-footed beasts of the earth, and
creeping things, and fowls of the air: and what was said to
Peter by a voice from heaven', Kill and eat; and its being' divina
let down three times, and taken up again.
2. Against those indeed who think that greediness was
enjoined Peter by the Lord God, it is an easy matter to
dispute. First, because even though we had a mind to take ii.
the words. Kill and eat, to the letter; to kill and eat is not
a sin, but to use the gifts of God, which He giveth to man to
use, immoderately.
3. For the Jews had received certain animals to eat, and
certain to abstain from: which the Ajjostle Paul manifestly
declares they received in significancy of things to come,
saying. Lei no man there/ore Judge you in meat, or in drink, Col. 2,
or in respect of an holy day, or of the new moon, or of the ' ''
sabbath days, which are a shadow of things to come. Ac-
cordingly in another place, now in the times of tiie Church,
he saith, TJnto the ^lure all things are pure: but it is evil'^'^^-^i
for that man who eateth with offence. For there were, at Rom.
that time when the Apostle wrote these words, who eat^^'^^'
flesh, to the offence of certain weak ones. For the flesh
offered in sacrifice of those animals which the diviners
offered, was then sold in the market, and many brethren
abstained from eating flesh, lest even in ignorance they
should fall in with that flesh, of which sacrifice had been
offered to idols. Wherefore in another place the same
Apostle, that the conscience might not in fear be alarmed,
saith, Whatsoever is sold in the shambles, eat, asking no i Cor.
question for conscience sake : for the earth is the Lord's, If' ^^'
and the fulness thereof And again ; If any of them that
believe not bid you, and ye be disposed to go; whatsoever is
set before you eat, asking no question for conscience sake.
But if any man say unto you^ This is offered in sacrifice
unto idols; eat not for his sake that shewed it, and for con-
690 Cloven hoof type of stedfastneas, cheicing the cud, of wisdom.
Serm. science sake. All the cleanness then or nncleanness in
[149 Bl these things, is placed not in the contact of the flesh, but in
the purity or stain of the conscience,
iii- 4. Whence a license was given to the Christians, which
to the Jews was not given. For all the animals which were
forbidden the Jews to eat, are signs of things, and, as has
been said, shadows of things to come. As that circumcision
signifieth the circumcision of the heart, which they bare in
the llesh, and in the heart rejected ; so those feasts too are
precepts of mysteries, and signs of things to come. As in
Deut.i4.that which is written for them, that the animals which chew
the cud, and jiart the hoof, these they may eat ; but those,
to which either both or one of these was wanting, these they
may not eat; certain men are signified, who have no part in
the fellowship of saints. For the cloven hoof has respect to
conduct, and chewing the cud to wisdom. Why the cloven
hoof to conduct.? Because it does not easily slip. For
slipping is a sign of sin. But chewing the cud, how hath it
respect to the doctrine of wisdom ? Because Scripture hath
Prov. said, A desirable treasure resteth in the mouth of the wise,
1^'^^' but a foolish man doth swalloio it up. Whoso therefore
heareth, and becometh forgetful through carelessness, as it
were swalloweth up what he hath heard; so that he hath now
no taste of it in the mouth, burying the very hearing in for-
getfulness. But whoso meditateth in the Law of the Lord
day and night, cheweth the cud as it were, and in a kind, so
to say, of a palate of the heart, is delighted with the savour
iv. of the word. This then which was enjoined the Jews, sig-
nifies that to the Church, that is, to the Body of Christ, to
the grace and fellow-ship of the Saints, they do not appertain,
who are either careless hearers, or have an evil conversation,
or who are censured in either fault.
5. Thus all the other precepts which after this sort were
given to the Jews, are shadowy significations of things to come.
After that the Light of the world came, our Lord Jesus Christ,
they are read only that they may be understood, not that
they may be observed as well. License then has been given
to Christians, that they may act not according to this vain
custom, but may cat what tliey will, with moderation, with
benediction, with thanksgiving. Peradventure then to Peter
S.Peter type ofy^ Church^the'''- key s^' given to all y^ Apostles in him.6 9 1
too, Kill and eat, was said in such a sense ; that he was not Serm.
now to hold to the observances of the Jews: however, no?:7.^t^-
[149. B.J
whirlpool of the belly, so to say, and foul greediness was
enjoined him.
G. But yet that ye may understand that this which was shewn v.
was in a figure, there were in that vessel creeping things.
What.? could he eat creeping things? What then does this
figure mean .? That re'^^c/ signifieth the Church: ihe four
corners, by which it hung down, the four parts of the world's
compass, through which the Church Catholic extends,
which is diffused every where. Whosoever then would go
into a part, and be cut off from the whole, hath no part in
the mystery^ of ihe/our corners. But if he hath not part in ' sacra-
Peter's vision, neither in the keys which were given to Peter. ° ""^
For from the four winds God saith His Saints shall be Mat.24
gathered together at the end; because that now through ^^•
these four quarters the faith of the Gospel is spread abroad.
Those animals, then, are the Gentiles. For all the Gentiles
which were unclean, in their errors and superstitions and
concupiscences, before Christ came, at His coming having
their sins forgiven them, were made clean. Whence now
after the remission of sins, why should they not be received
into the Body of Christ, which is the Church of God, which
Peter represented?
7. For Peter in many places of the Scriptures appears to vi.
represent the Church ; especially in that place where it was
said, / give unto thee the keys of the kingdom of heaven. Mat.16
Whatsoever thou shall bind on earth, shall he hound in ^^*
heaven; and whatsoever thou shall loose on earth, shall be
loosed in heaven. What! did Peter receive these keys, and
Paid not receive them } Did Peter receive them, and John,
and James, and the rest of the Apostles, not receive them ?
Or are not these keys in the Church, in which sins are daily
remitted? But since in figure Peter represented the Church,
what was given to him singly, was given to the Church.
Peter then represented the Church, the Church is the Body
of Christ. Let her receive therefore the Gentiles now made
clean, whose sins have been forgiven them ; wherefore Cor-
nelius a Gentile man, and the Gentiles who were with him,
had sent to him. This man's alms being accepted had
692 Vessel type of the one Church; linen of incorruption.
Sf.rm. cleansed him in sonic bort ; it remainud that as clean food
XCI\
[i49.R.]^ie should be incorporated into the Church, that is, the Body
'trepi- of the Lord. But Peter hesitated' to deliver the Gospel to
* *^ the Gentiles: because they of the circumcision who had
believed, hindered the Apostles from delivering to the un-
circumcised the Christian Faith ; and said that they ought
not to come to the participation of the Gospel, unless they
had received circumcision which had been delivered to their
fathers,
vii. 8. Thereforethat vessel took away all doubting: and so after
that vision he was admonished by the Holy Ghost, to get him
down and go with those who had come from Cornelius, and he
went. For Cornelius and they that were with him were regarded,
so to say, as of those animals, which had been shewn in the
vessel, whom notwithstanding God had already cleansed, for
that He had accepted their alms from them. Therefore
were they to be eaten and killed, that is, that their life past,
wherein they had not known Christ, should be killed in them;
and they pass over into His Body, as it were into the new
life of the fellowship of the Church, For so Peter himself,
when he had come to them, explained briefly what was
Act!! 10, shewn to him in that vision. For he says. Ye know too, how
that it is an iDilauful thing for a man that is a Jew to keep
company, or come unto one of another nation: but God hath
sheued me, that I should not call any man common or un-
clean. Which assuredly God then shewed, when that voice
V. 15. was uttered. What Cod hath cleansed, that call not thou
common. And afterwards, on coming to the brethren to
Jerusalem, when certain made a noise, because the Gospel
was delivered to the Gentiles, repressing their commotion,
Acts 11. he rehearsed also this same vision: which would not have
had to be rehearsed, if it had not relation to the same inter-
pretation,
viii. 9. Peradventure that may be enquired also, why that in
which those animals were was of linen. Not assuredly
without a cause. For we know, that the moth which spoils
other garments, does not consume linen. Let each one
drive out of his heart the corruptions of evil lusts, and be
so incoiTuptibly stablished in faith, as not to be penetrated
by wicked thoughts like moths, if he would have a part
Alms not so to be given, that no one know they are given. 693
in the mystery of that linen sheet, whereby the Church is Serm.
figured. [149.B.]
Why was it thrice let down from heaven'? Because all ix.
these Gentiles, who belong to the four parts of the earth's
compass, wherein the Church is spread abroad, which the
four corner.? signified, by which \h^\,vessel was held together,
are baptized in the Name of the Trinity, In the Name of
the Father, and of the Son, and of the Holy Ghost, are they
that believe renewed, that they may belong to the fellowship
and communion of saints. Therefore Xh^four corners, and the
thrice letting down, shews also the number twelve of the
Apostles: as it were, three times reckoned by four. For three
times four are twelve. Enough, as I suppose, has been said
of this vision.
11. Another question was deferred by me, why the Lord, x.
in the Sermon which he delivered on the Mount, said to
His disciples. Let your works shine before men, that they^ua.b,
may see your good deeds, and glorify your Father which is
in heaven. And a little after in the same Sermon saith,
Take heed that ye do not your righteousness before tnen, to Matt. 6,
be seen of them ; and, Let thine alms be in secret, and thy ^ 4
Father Who seeth in secret shall reward thee. Oftentimes
does the worker fluctuate between these two precepts, and
knows not which to obey : when of course he wishes to
obey the Lord, Who enjoineth both. How shall our works
shine before men, that they may see our good deeds : and yiJ.
how again shall our alms be in secret ? If I should wish io ^--^ {^^
observe the latter, I stumble against the former: if I shall Ox )*4.
have observed the former, I sin in the latter. Therefore
either place of Scripture must be so tempered, that it may
be shewn that the divine precepts cannot be opposed to one
another. For this seeming strife in the words, looks for the
peace of one who understandeth them. Let every one have xi.
agreement in the heart with the word of God, and there is no
disagreement in the Scripture.
12. Suppose then a man giving alms, so that no one at all
knows it, if it be possible, not even he to whom it is given ;
so that avoiding even his eyes he should rather put down
for the other to find, than reach out for him to receive.
What more can he do, to hide his alms-doing ? He surely
()J)-1 Lamps without oil, works done for praise of men.
Serm. vuns against that other sentence, and doeth not what the
ru9 B 1 ^^^^ saith, Let your works shine b(fore men, that they may
see your good deeds. No one sees his good deeds, he does
not invite to imitation. The rest of the world will be barren,
as far as lies in him, whilst they think that by no one is what
God hath enjoined done, if men act so, that their good works
may not be seen: whereas a greater mercy is done towards
him, to whom is proposed an example for good imitation,
than to him to whom is extended nourishment for the body's
' venti- refreshment. Suppose another who parading* and boasting
of his alms before people, wishes for nothing else in them
than to be praised: tJtat his tvorks may shine before men.
You see that he does not offend against that precept : but
he does offend against the Lord's other precept. Who saith,
Let thine alms be in secret. Such an one as this even grows
sluggish, if there be any ungodly ones, who may chance to
blame what he is doing. He hangs on the tongue of praisers:
Mat.25,j^OYy ]^g jg ijj^g ^Q i]fQ virgins, who carry no oil with them.
For ye know there were five foolish virgins, who carried no
V. 4. oil with them ; and other wise ones, who did carry oil with
them. The lamps of all were lighted; but some had not
with them wherewith to feed that light, and they were so
distinguished from those who had, that they were called
foolish, the other icise. What then is, " to carry oil with
them," but to have a conscious intention of pleasing God by
good works, and not to ])lace the end of their rejoicing in
this, if men praise, who cannot see the conscience ? For
that he doeth, man can see: but with what mind he doeth,
God sceth.
^"- 13. Let us then suppose a man who observeth either
precept, obeyeth either. He dealeth his bread to tlie
hungry, and dealeth it before those whom he wisheth to
make his imitators ; himself too imitating the Apostle, who
?i'o'^:f* saith, Be ye imitators of me, as I also am of Christ. He
16.&11, T J ^7 J
1. deals then his bread to the hungry, open in work, devout in
heart. Whether he seeketh therein his own praise, or God's
glory, no man seeth, no man judgeth : but yet they who in
benevolent intention are prepared to imitate him, believe
that the good which they see done, is done also with a godly
mind; and they praise God, by Whose precept and gift
Whoso seeks God's glory only, thereby does alms in secret. ()9o
they see such things done. His work therefore appears, Skrm.
thai men may see, and glorify their Father Which is in r^^g q\
Heaven ; but his intention' itself is in the heart, that his rtiw.sieffectus
■may be in secret, and the Father Which seeth in secret
may reuard him. He has kept the clue mean, of neither
precept the de8])iser, but of either the fulfiller. For he hath
taken heed that his righteousness should not be done before
men, that is, that h'j should not have his end there, to be
praised of men; when he has wished not liimself, but God, to
be praised in his good work. But because that will is within,
in the very conscience, that alms was done in secret, that He
may repay, from Whom nothing is hid. For who can lay
open to men his heart when he doeth aught, so as to shew
with what intention of the mind he doeth it ?
Id. For these very words even, Brethren, were spoken by
the Lord with sufficient exactness. Mark how He saith,
Take heed that ye du not your righteousness before men, to
be seen, saith He, of tJiem. If he hath placed the end in
this that He said, to be seen of them i this is a reprehen-
sible and blameable end, to be willing to do good up to
men's praise, to seek no more of it beyond that. Whosoever
then only acteth, that he may be seen of men, is reprehended
by the Lord in this sertence. But in the other place where xiii.
He enjoineth our good deeds to be seen. He did not place
the end in this, that men only should see the man, and
praise the man: but He passeth on to the glory of God, that
the worker's intention should be carried forward even unto
that. Let your works, saith He, shine before men, that they
may see your good deeds ; but (his thou must not seek after.
What then ? He addeth, and saith, and glorify, saith He,
your Father Which is in Heaven. This if thou seek, that
God may be glorified, fear not to be seen of men. Even so
is thine alms within, in secret ; where He Only Whose glory
thou seekest, seeth that thou art seeking this. Whence the
Apostle Paul, after that he was struck down the persecutor
of the Gospel, and raised up the preacher, saith. But I was Ga.1 1,
unknown by face unto the churches of Judeea, which were^^~^^'
in Christ. But they had heard only, that he which perse-
cuted us in times past, note preachetJi the faith which once
he destroyed ; and they glorified, saith he, God in me. He
z z
606 Let not tJiy left hand Syc. a command to seek to please God Alone.
Serm. did not reioice because man who liad received, was known;
ri49.B.j but because God Who had given was praised. For he said
Gal. 1, himself, //" / ^jet pleased men, I should vat he the servant of
\^- Christ. And vet in another place he says, Even as I please
1 Cor. * ' . . .
10, 3.3. all men in all tilings. And this is a similar question to the
present. But what does he subjoin .? Not seeking, he says,
mine own profit, hut the profit of many, that they may he
saved. This is what in the other place he says, And they
glorified God in me: which the Lord also saith, Tliat they
may glorify your Father Which is in Heaven. For then
are men made whole, when in the works which they see
done by men, they glorify Him, from Whom men have
received them.
15. Two questions remain; but I fear lest I be burden-
some to those who have already lost taste for them, yet again
I fear lest I should defraud those who are still hungering. I
remember nevertheless what I have paid, and what I owe.
xiv. For it remains to see what is, Let not thy left hand know
Matt. 6,^./,^^ f/iy rigJtt hand doctk : and touching the love of
Matt. 5, enemies, why license seemed to have been given to them of
*^" old, to hate enemies, the love of whom is enjoined us. But
what shall I do } If I treat briefly of these things, perhaps
1 shall not be understood as I ought; if at length, I fear
lest 1 should weigh you down more by the burden of my
words, than lift you up by any profit of my exposition. But
by all means if ye do not sufficiently understand, hold me
still a debtor, that these subjects may be discussed more
fully at another time. Yet it is not proper that they should
be now so left, as that nothing at all should be said of them.
The left hand of the soul is carnal desire, the riglit hand of
the soul is spiritual charity. If then when one doeth alms,
he mixeth in the desire of temporal advantage, so as to seek
in that work for any such thing, he mixeth the conscious-
ness of the left hand with the works of the right. But if in
simple charity, and a pure conscience before God, he helpeth
a man, having an eye to nought else but to please Him
Who enjoineth these things, the left hand knoweth not what
the right hand doeth.
XV. 16. But touching the love of enemies there is a more
difficult question, nor can it be resolved in few words. But
Pray for man,thyneighbour,tho'an enemy; hate thy enemy, Satan. 697
as ye hear, pray for us; and peradventure the Lord God will Serm.
quickly give what we think to be difficult. For of one [149.5,]
granary do we live ; for that we are in one family. What then
we think to be very deep within, in secret, He haply Who
promiseth placeth at the entry, that it may with greatest
ease be given to them that seek. The Lord Christ Himself
loved His enemies : for as He hung on the Cross, He said.
Father, forgive them, for Ihey know not what they do. Luke
Stephen followed His example, when stones were being '
cast at him, and said, Lord, lay not this sin to their charge. Acts 7,
The servant imitated the Lord, that no one of the servants *'^-
may be slow, and think that this is something which could
be done by the Lord Alone. If then it be too much for us
to imitate the Lord, let us imitate our feilow-servant. For to
the same grace have we been all called. Why then was it
said to them of old, Tttou shall love thy neighbour, and
hate thine enemy? Because haply the truth was said to
them too; only to us more openly according to the dis-
tribution of times, through His presence Who saw what was
to be kept veiled, and what opened, and to whom. For if
we have an enemy, whom we are enjoined never to love; and
he is the devil: Thou shall love thy neighbour, man; and
hate thine enemy, the devil. But because in men them-
selves enmities oftentimes exist in the minds of those, who
by unbelief give place to the devil, and they become his
vessels, so that he ^^'07'A•e/^ in the children of disobedience ;
but it may be, that a man may relinquish his malice, and turn
himself unto the Lord ; even amid his violence, whilst he is
yet persecuting, he must be loved, and he must be prayed
for, and good must be done him; so thou wilt both fulfil the
first precept, to love thy neighbour, man, and hale thine
enemy, the devil; and the second, to love men, thine enemies,
and pray for them who persecute thee.
17. Unless haply you think that the Christians did not xvi.
pray at that time for Saul the persecutor of the Christians.
Peradventure for his conversion that voice of the martyr
Stephen was heard. For he was in that number of his per- Acts 7,
secutors, and kept the clothes of them that stoned him.
The same too writing to Timothy, says, / exhort that first \ Tim.
qf all, supplicaiions, prayers, intercessions, giving ofthanlcs,^y '• ^■
z z 2
698 All to be loved, since all may be converted.
Seum. be made for <tU men; for kinqs, and for all that are in
(\4c>.ii\ eminent place, that we may lead a quiet and peaceable lije.
He bade then that prayer be made for kings : and kings at
that time ])ersecuted the Churehcs. But those Clunchcs
which then praying for them they persecuted, now having
been heard for them they defend.
xvii. 18. Wouldesl thou then observe that precept of them of
old too } Love tluj neighbour, that is, every man. For from
the two first parents being all born, wc all of course are
neighbours. For certainly the Lord Jesus Christ Himself,
Who commanded that enemies be loved, testified that all the
Mat.22, Law and the Prophets hung on these two precepts; Thov shalt
^'' love the Lord Ihy God with all thine heart, and icith all thy
V. 39. soul, and with all thy mind; and thou shalt love thy neigh-
bour as thyself. He gave no precept in that place touching
the love of enemies. Do not these two precepts then contain
' absit the whole? Undoubtedly ' they do. Because when He saith,
Thou shalt lovc thy neighbour, herein are all men included,
even though they be enemies; because again as regards
spiritual nearness thou knowest not what in the foreknowledge
of Goil a man may be in respect of thee, who at the time seem-
eth thine enemy. For seeing that the patience of God lead-
eth him to repentance, peradventure he will know and
follow Him Who leadelh him. For if God Himself, Who
knoweth who shall persevere in sins, who shall relinquish
Matt.5, righteousness and fall away irrevocably to iniquity, yet maheth
His sun to rise on the good and evil, and sendeth rain on
the just and «v//'//.s'/j inviting them doubtless to rej^entance
through patience, that they who shall have disregarded His
goodness, may in the end experience His severity ; with what
anxious care ought man to be ready to be appeased, lest by
chance when he knows not what sort of a person any may one
day be, he should, through regarding his present enmity,
hate him with whom he will reign in everlasting happiness.'
Fulfil therefore the first precept, Love thy neighbour, exexy
man ; and hate thine enemy, the devil. Fulfd the second too,
Love thine enemies, men, that is, who are so: pray /'or tliem
who persecute thee; for men, that is: do good to them who
hale thee, to men, that is.
■^^"^' IJ). If thine enemy hunger, feed Jiim ; if he thirsty give
J '2, 20.
Coals ofjire, penitence burning out. hatred. 699
hiin drink; for by so doing thou slialt heap coals ofjire on Serm.
his head. And here is a question. For how does a man ri49.BJ
love him, whom he would have on fire with coals? But, if it
be understood, there is no difficulty. For it is spoken of
those desolating coals, wJiich are given to a man against the^^- ii9j
deceitful tongue. For when a man doeth good to an enemy, (120 3.
and not being overcome by his evil, overcometh the evil with ^' ^0
gof.'d, very often he will repent him of his enmity, and will
be angry with himself, that he has injured so good a man.
Now this burning is repentance, which, as coals ofjire, con-
sumes his enmitv and malice.
SERMON C. [CL. Ben.]
On the words of the Acts of the Apostles, c. xvii. " But certain philosophers
of the Epicureans and Stoics conferred with him, &c."
Delivered at Carthage.
1. You took notice as we did, Beloved, when the Book i«
of the Acts of the Apostles was being read, how Paul spake
to the Athenians, and was called by them who mocked at the
preaching of the truth, a sower of trords. It was spoken Acts
indeed by them in mockery, but it is not to be rejected by ^^' ^^'
believers. For he was in vd'ry truth a sotver of u-ords, but a.i^'>-iy»s
reaper of good conversation. And we, insignificant though
we be, and in no way to be compared with his excellency,
in God's field, which is your heart, do sow the words of
God, and look for an abundant harvest from your conver-
sation. Nevertheless I conjure you to give your earnest
attention to that which I am admonished to speak of to you.
Beloved, vvhich is contained in the lesson itself, if by any
means, through the aid of our Lord God, I say any thing
which can neither easily be by all understood, unless it be
spoken of; nor ought, when it is understood, by any to
be despised.
2. He was speaking at Athens. The Athenians were of
surpassing fame among other peoples in all literature and
learning. It was the country of great philosophers. From
700 Unless preachers sow to waste, they will nut find the goodyround.
SfjRM. thence vane<l and nniltiforni doctrine had spread itself through
rjgQg-jall the rest of Greece and the other countries of the world.
iCor. 1, There was the Apostle speaking, there proclaiming Christ
23.24. crucified, to the Jens indeed a slumhlingblock, and to the
Gentiles foolishness, but to them u ho are called, Jews and
Greeks, Christ the Power of God and the Wisdom of God.
How perilous it was to proclaim this among the proud and
learned, it is for you to think. Finally, when he had ended his
discourse, and they heard of the resurrection of the dead,
Acte 17, which is a principal point of Christians' faith, some mocked;
^^' and others said, JVe will hear thee again of this matter.
Nor were there wanting some who believed, and among them
V. 34. is named one Dionysius the Areopagite, a leading man that is
among the Athenians; (tor the senate of the Athenians was
called Areopagus;) and a certain noble woman, and some
others. So then tliat multitude was divided into three parts
as the Apostle spake, ordered by a wondrous distinction,
in certain gradations, of mockers, doubters, believers. For
some, as we heard it written, mocked; some said. We will
hear thee again of this matter; these were the doubters:
some believed. In the middle, between tlie mockers and the
believers, are the doubters. Whoso mocketh, falleth : whoso
believeth, standeth: whoso doubteth, wavereth. We will
hear thee again of this matter, they say: uncertain, whether
they would fall with the mockers, or stand with the believers.
ii. But still did that sower of words labour in vain ? But if he
had been afraid of the mockers, he would not have reached
the believers; just as if that sower of the Gospel, whom the
Lord makes mention of, (for doubtless this was Paul,) had
hesitated to cast in the seed, lest some should fall by the way
side, other some among thorns, other into stony places; the
seed could never have got also into the good ground. So let
us sow, let us scatter; do ye prepare your hearts, do ye yield
fruit.
3. This too, if ye remember, Beloved, we heard when it
was being read, that certain philosophers of the Epicureans
and Stoics conferred with the Apostle. Who these Epicu-
rean and Stoic philosophers are, or were, what they held,
that is, what they thought to be true, what they aimed at in
their philosophy, doubtless many of you do not know; but
All seek for happiness^ differ ii-herclu tojiiid if. 701
since it is at Carthage that 1 am speakiDg, iiiaiiy do know. Serm.
Let them assist me now who am about to speak to you. ^^riso bi
is indeed much to the purpose, which I think ought to be
spoken of. Let them give ear to us, both those that know
not, and those that know; let those who know not be in-
structed, those that know be reminded: let the one attain to
knowledge, let the other refresh their knowledge-
4. In the first place, hear generally the common aim of all iii.
philosophers, in which common aim they had five divisions
and differences of their peculiar opinions. In common, all
philosophers in their studies, their enquiries, disputations,
living, aimed at apprehending a happy life. This was the
one ground of philosophizing: but I suppose that the philo-
soj)hers have this in common with us also. For if I were to
ask of you why ye have believed in Christ, why ye have
been made Christians; every man answers me truly, "For
a happy life." The aiming therefore after a happy life is
common to philosophers and Christians. But where the
thing as to which there is such agreement may be found,
herein is the question, from this point the separation. For
to aim after a happy life, to wish for a happy life, to desire a
happy life, to long for it, to make pursuit for it, is, 1 suppose,
the case of all men. Wherefore I see that I have not said
enough, that this aiming after a happy life is common to
philosophers and Christians; for I ought to say, common to
all men, to all men whatsoever, good and bad. For both he
who is good, is therefore good that he may be happy; and
he who is bad, would not be bad, if he did not hope that he
might be happy thereby. As touching the good, the question
is an easy one, that they are therefore good, because they
seek a happy life. As touching the bad, some peradventure
doubt, whether they too seek a happy life. But if I could
interrogate the bad, separate and divided from the good, and
say, " Do you wish to be happy ?" no one would say, " I do
not wish it." For instance, suppose a thief: I ask of him,
" Why do you commit theft ?" " That I may have," he
says, " what I had not." " Why do you wish to have what
you had not.?" " Because it is wretched not to have." If
then it is wretched not to have, he thinks it happy to have.
But in this he is shameless and mistaken, in that he would
702 Stoics Sf Epicureans by God's Providence^ dispute with S. Paul,
Serm. be made happy by what is bad. For it is good to all to be
[150.B.] ^^PPJ' Wherein then is he perverse ? In that he seeketh
good, and doeth evil. What seeketh he then ? ITow doth
the desire of the bad aspire after the reward of the good ?
A happy life is the reward of the good : goodness is
the work, happiness is the reward. God enjoineth the
work, proposelh the reward: He saith, " Do this, and thou
shalt receive this." But that bad man answers us, " Unless
I act badly, I shall not be happy." As though one were to
say, " T do not arrive at good, unless I am bad." Seest thou
not, that good and bad are contraries ? Art thou seeking
good, and doing bad .? Thou art running in a contrary direc-
tion, when shalt thou reach the end ?
'^ • 5. Let us then leave these, perhaps it will be in place to
return to them, when we shall have iulfilled what we have
purposed touching the philosophers. For 1 imagine it was
not without a meaning, that by means of them who were not
aware of it, some great thing was done. Divine Providence
Itself so ordering it, that whereas there were very many sects
of philosophers in the city of Athens, none conferred with
the Apostle Paul, but the Stoics and Epicureans. F'or
when ye shall have heard what they held in their sects, you
will see how that it did not happen without a meaning, that
of all the philosojihers they only should confer with Paul.
For neither could he choose for himself the disputants wliom
he would answer, but Divine Wisdom Wliich gov^erneth
all things brought these before him, in whom almost the
whole ground of the dissension of philosophers consisted.
1 will speak then briefly: let the unlearned believe us, let
the learned judge of us. I suppose that 1 do not dare to lie
to the unlearned, v\ith the learned as judges; especially
seeing that 1 am speaking of something, wherein both the
learned and unlearned may alike judge truly. 7'liis then I
say first, that man consists of soul and body. I do not ask
you here to believe, but i even ask you to judge. For I do
not fear, lest as to tliis saying any one who knows himself,
should judge unl'avourably of me. Man then, as no one
disputes, consisteth of soul and body. 'J'his substance, this
thing, this person which is called man, seeketh a happy
life; this ye know too; nor do I urge you to believe it, but
comprise all heathen theories of happiness. 70S
remind you that ye may acknowledge it. Man, I say, this Seum.
no mean thing, surpassing all cattle, all things that fly, andnso'^i
all that swim, and whatsoever carrieth flesh and is not man;
man, I say, consisting of" soul and body ; not a soul of any
kind wliatever, for beasts too consist of soul and body ; man
then, consisting of a reasonable soul and mortal flesh, scekcth
a happy life. When man shall have come to know what
thing makes a hap])y life, unless he hold it fast, follow it,
claim it for himself, take it to him if he has the power, ask
for it if he has a difficulty, he cannot be happy. The whole
question therefore is, what makes a happy life } Place Vid.
then before your eyes the Epicureans, the Stoics, and the^^™*
Apostle ; which I might also thus express, the Epicureans, (156.B.)
Stoics, Christians. Let us first ask the Epicureans, what
thing makes a happy life. They answer, " The pleasure of
the body." Here now I ask you to believe, for I have
judges. For whether the ICpicureans do say this, do hold
this, you do not know, because you have not read those
writings; but there are here those who have read them.
Let us return to those who are to be questioned. What say
ye, Epicureans, what thing makes a happy life ? They
answer, " The pleasure of the body." What say ye. Stoics,
what thing makes a happy lit'e } Tliey answer, " The virtue
of the mind." Give heed with me, Beloved, we are Chris-
tians, we are disputing with the philosophers. See ye why
those two seels only were procured to confer with the
Apostle.? There is nothing in man, that appertains to his
substance and nature, besides body and soul. In one of
these two, that is, in the body, the Epicureans placed the
happy life ; in the other, that is, in the soul, the Stoics
placed the happy life. As far as appertains to man, if his
happy life is from himself, nothing remains besides the
body and soul. Either the body is the cause of a happy
life, or the soul is the cause of a happy life : if thou seek
for any thing further, thou gettest out of man. Those then
who placed man's happy life in man, could not any how-
place it elsewhere, save either in the body or in the soul.
Of those who ])laced it in the body, the Epicureans held the
first place ; of those who })laced it in the soul, the Stoics
held the first place.
704 Epicureans place soul below the body : Xtian Epicureans ;
Serm. (>. Lo, here they are, they confer with the Apostle ; has
[160.B.1 ^^ Apostle any thing more than they ? or must he necessarily
~ consent to one of these two sects, so that he too should
place the cause of a happy life, either in the body, or in the
soul? Paul would never place it in the body: for there is
nothing great in this ; forasmuch as even the philosophers
themselves, who have the best notions of the body, do by no
means place the cause of happiness in the body. For the
Epicureans have this same notion both of the body and of
the soul, that they are both mortal. And what is more
grievous and detestable, they say that the soul after death is
dissolved before the body. " Whilst," they say, " after the
breathing out of the spirit, the dead body yet remains, and
the lineaments of the members endure for a while in their
entireness, the soul, immediately it departs, is dissolved,
beaten about as smoke by the wind." Let us not manel
then, that they placed the supreme good, that is, the cause
of happiness, in the body, which they held to be better in
them than the soul. Could the Apostle do so ? Far be it
from him to place the supreme good in the body. For the
supreme good is the cause of happiness ; yea verily the
Apostle was grieved, that some of the number of Christians
chose the sentiment of the Epicurean — not men, but swine.
1 Cor. For of this number were they, who by evil cnmmnnications
v.-i2. corrupted good inamwrs^ and said. Let us eat and drink, for
to-morrow we shall die. The Epicureans conferred with
the Apostle Paul : there are Christian Epicureans too. For
what else are they who are daily saying, Let us eat and
drink, for to-morrow we shall die? To what tends, " There
will be nothing after death, for our Hfe is the passing of a
shadow.''" For they said amongst the rest in the unrighteous
Wisd. 2, thoughts of their hearts, Let us crown ourselves with rose-
* buds, before they be withered: let there not be a meadow,
Vuig. which our riot shall not pass over, let us leave tokens of
joyfulness in every place ; for this is our portion, and our
lot is this.
vi. 7. If with any severity we rebuke this, if with any vehe-
mence we withstand these irregular desires, they will say
Ibid. 10. also what follows. Let U3 oppress the poor righteous tnan.
^ And notwithstanding in my position at least in this place, I am
Fast, pray, give, for to-rnorroic toe die ; can any not fast, give more, 106
not afraid to say, Be not ye Epicureans. Have indeed in Serm.
your thoughts that which is said by these, using it in no right [i5o.'b.]
sense, For to-morroiv we die: but we shall not die alto-
gether; for after death abideth that which follows death.
The dying man's companion will be either life, or punish-
ment. Let no one say, " Who ever returned from hence
hither?" That rich man clothed in purple wished to return
too late, and could not get permission. In his thirst heLukeie,
. . 23.24.
asked for a drop, who had disdained the poor man in his
hunger. Let no one therefore say. Let tis eat and drink, for
to-morrow we shall die. If ye will say. For to-morrow loe
shall die; 1 do not prohibit you; but say something else
before it. The Epicureans indeed, as though they were not
to live after death, as though having nothing but what
delights the flesh, say. Let us eat and drink, for to-morrow
we shall die. But let not Christians who are to live after
death, yea rather to live in happiness after death, say, Let
us eat and drink, for to-morrow we shall die: but hold to
the words, For to-morrow we shall die: and say, " Let us
fast and pray, /or to-morrow we shall die?'' I add certainly
another thing, I add a third thing, nor do I pass over what
is especially to be regarded, that with thy fast the poor man's
hunger be satisfied ; or if thou canst not fast, that thou the
more feed him, by whose fulness allowance may be granted
thee. Let Christians therefore say, " Let us fast, and pray,
and give, /or to-morrow we shall die."" Or if they wish to
make mention of two things, I prefer that they say, " Let
. us give and pray," than, " Let us fast and pray." Far be it
then from the Apostle to place in the body the supreme
good of man, that is, the cause of happiness.
8. But with the Stoics perhaps the contention is not unbe-
coming. For, lo, when one asks where they place the vii.
efficient cause of a happy life, that is, what in man makes a
happy life ; they answer, that it is not the pleasure of the
body, but the virtue of the soul. What says the Apostle ?
does he assent.? If he assents, let us assent. But he does
not assent ; for Scripture calls them back who trust in their
own virtue \ And thus the Epicurean who places man's
'^ Virtus throughout this part of the Sermon it» used in the double meaning of
virtue and strength.
706 Happiness not virtue in itself but God IVhu gives it.
Sekm. supremo good in the body, places his hope in himself.
[loO.B.i ^"* so *^*3 Stoic who places man's supreme good in the
^soul, places it, it is true, in the better part of man ; but he
too places his hope in himself. But both the Epicurean
Jer. ];, and the Stoic arc men. Cursed therefore be every one that
jmtteth his trnst in man. What then? Having now the
three set before our eyes, the Epicurean, the Stoic, the
Christian, let us ask each. Say, Epicurean, what thing
maketh happy ? He answers, " The pleasure of the body."
Say, Stoic! "The s'irtue of the soul." Say, Christian!
" The gift of God."
viii. 9. And thus, brethren, the Epicureans and Stoics have
as before our eyes conferred with the Apostle, and by their
conference have taught us what we ought to reject, and
what to choose. A thing worthy of all jiraise is the virtue oi'
the soul, prudence that distinguisheth things bad and good,
justice which assignelh to every one his own, temperance
"which restrainetli passion, fortitude which sustaineth trouble
with evenness of mind. A great thing, thing worthy of all
praise; laud it, O Stoic, as much as thou canst; but say,
whence hast thou it? It is not the virtue of thy soul that
maketh thee happy, but He Who hath given thee the virtue,
Phil. 2, Who hath inspired in thee to will, and given thee the power
to do. 1 know that thou wilt peradventure mock mc, and
Actsi7,wilt be of them of whom it is written, that they hiocked Paul.
^^' Though thou art the way, I am son itu): for I am a sower of
words in my small measure. What was thy railing, is my
office. I am sowing: what I sow falleth into thee, as into
the hard ground. I am not slothful; and I iind good (/round.
What can I do for thee? Thou hast been rebuked, and
by a divine oracle rebuked. Thou art among those, who
trust in their own virtui' ; thou art among those, who place
hope in man. Virtue deliglitoth thee: a good thing delighteth
thee: 1 know, thou art athirst; but thou canst not make
virtue flow for thyself. Thou art dry ; if I shall shew thee
the Fountain of life, thou wilt haply deride me. For thou
art saying within thyself, " Am I to drink of this rock?"
The rod hath been brought to it, and the water hath flowed.
iCoT.\,For the Jews require signs; but thou, O Stoic, art not a
■ ^' Jew: I know thou art a Greek; and the Greeks seek after
Folly of philosophy to attribute its good to itself. 707
wisdom. But ice preach Christ crucified. The Jew is Serm.
offended, the Greek scoifs. For to the Jews an ojfence^and ry^^l^^A^
to the Gent ties foolish iH'ss : hut unto them which are called
hath Jews and Greeks, that is, to Paid himself from Haul,
and to Dionysius the Areopagite, and to such as these, both
of the one and the other, Christ the Power of God, and the
Wisdom of God. Now thou dost not mock the rock :
recognise in the Cross the Rod, in Christ the Fountain ;
and if thou art athirst, drink virtue. Be thou fulfilled from
the Fountain, peradventure thou wilt burst forth into thanks-
givings : what thou hast from It, thou wilt no more ascribe
to thyself, but in thy bursting forth thou wilt exclaim, I will ^^•'^7, 2.
love Thee, O Lord, my virtue. Now thou wilt no more say, (is, i.
" The virtue of my soul maketh me happy." Thou wilt not^' ^'^
be among those, who when tJiey knew God, glorijied Him ^om. \,
not as God, neither were thankful, but became vain in their ' "
imaginations, and their foolish heart ivas darkened: for
professing themselves to be icise, they became fools. For
what is, professing themselves to be wise, but, to have of
their own selves, to be sufficient for themselves ? They became
tools: deservedly fools. False wisdom is very foolishness.
But thou wilt be among those, of whom it is said. They shall ^^- f ^'
walk, O Lord, in the light of Thy Countenance, and in Thy Se\it.
Name shall they exult all the day, and in Thy righteous-^^'l^'
ness shall they be e.xalied; for Thou art the Glory of their V.)
virtue. Thou wast searching for virtue; say, O Lord, my ^/•'^l ■,'2'.
Virtue. Thou wast searching for a happy life; say, Happy (^ig *]_
is the man whom Thou shall instruct, O Lord. For happy ^ ^-^
the people, not, who have the pleasure of the body, not, i2.Se]it.
who have their own virtue; but happy is the people, whose ^^'^'
God is the Lord. This is the country of happiness, which Ps. 143,
all wish for, but all do not seek aright. But to such a ( *i*44^e!
country let us not hit out as it were of our own heart a way ^" )
for ourselves, and devise wandering paths; the Way hath
even come from thence.
10. For what doth the happy man wish, what wisheth he,
but not to be deceived, not to die, not to have sorrow .? And
what seeketh he for.^ To hunger more, and to eat more?
What, if it be better not to hunger.'' No one is happy, but
he that lives for ever without an}' fear, without any deceiv-
708 JV/iat is not blessed and eternal is not life.
Serm. ableuess'. For the soul hateth to be deceived. How
c
[iso.B.i g'catly the soul naturally hateth to be deceived, may be
•fallacia understood by this, that they who laugh in disorder of mind,
are bewailed by those who are in sound health ; 3'et doubtless
man would rather laugh than weep. If these two things are
proposed, " Wouldest thou laugh or weep?" Who is thei-e but
would answer, " Laugh." Again, if these two are proposed,
" Wouldest thou be deceived, or hold the truth?" every man
answers, " Hold the truth." He prefers both to laugh, and
to hold the truth : of the first two, laughing and weeping, to
laugh ; of the last two, mistake and truth, to hold the truth.
But such is the force of most invincible truth, that any man
would prefer to weep with a sound mind, than to laugh with
a mind disordered. There then, in that country there will be
truth, deceitfulness and error, no where. Yea, there will be both
truth, and there will be no weeping. For there will be both
true laughing, and rejoicing in the Truth, in that there will
be life there. For if there shall be sorrow, there will not be
life ; for an everlasting and undying torment is not to be called
25^1 life- Therefore the Lord doth not call that life which the
ungodly are to have, though in the fire they are to live; they
come to no end of life, lest they should come to an end of
Is. 66, punishment: for their worm shall not die, and their Jire
^^' shall not be quenched: still He would not call that life, but
this He called life, which is hapjiy and eternal. Whence
Matt, when that rich man asked the Lord, What good thing shall
19> 16. J do, that I may attain eternal life? He too it is certain
did not give the name of eternal life, but to that which is
happy. For tlie ungodly shall have an eternal, but not
a happy life, because full of torment. And so he said.
Lord, what good thing shall I do, that I may attain eternal
life? The Lord answered him touching the commandments.
He said, All these have I done. But when He answered
touching the commandments, what said He ? If thou wilt
enter into life. He did not say to him, happy life; because
a miserable one is not even to be called life. He did not
say to him, eternal; for where the fear of death is, it is not
again to be called life. Therefore life which is worthy of this
name, to be called life, is none save a happy life; and happy
it is not, if not eternal. This all wish, this we all wish.
Holy Scripture gives occasion of sin to those who seek it. 709
truth, and life ; but to so great a possession, to so great Serm.
felicity, whereby is the way? The philosophers set up for^joo-B.]
themselves ways of error; some said, " This way;" others,
" Not this way, but this." The way was hidden from them,
for God resisteth the proud. It would have been hidden James
from us too, had He not come to us. Therefore saith the '
liord, I am the Way. Sluggish traveller, thou wouldest not Johni4,
come to the way: the Way hath come to thee. Thou wast
seeking whereby to go : / am the Way. Thou wast seeking
whither to go: / am the Trvth and the Life. Thou wilt
not go astray, when thou goest to Him, through Him. This
is the Christian's doctrine, manifestly not to be compared
with, but to be preferred beyond all comparison to the
doctrines of philosophers, the filthiness of Epicureans, the
pride of Stoics.
SERMON CI. [CLI. Ben.]
On the words of the Apostle, Rom. vii. " For the good that I would I do
not; but the evil which I would not, that I do, &c."
1.
1. There is reason to fear, lest the lesson which has been
recited out of the Apostle Paul's Epistle, as often as it is read,
being wrongly understood, should give occasion to men who
seek occasion. Men are indeed prone to sin, and hardly
restrain themselves. When then they hear the Apostle say-
ing. For the good that I would, I do not; hut the evil which Rom. 7,
1 would not, that I do; they do evil, and being displeased "'
as they fancy with themselves because they do evil, they
think that they are like the Apostle, who said. For the good ■
that I would, I do not; but the evil which I would not, that
I do. This then is occasionally read, and then it forces on
me a necessity of treating it, lest men taking it amiss turn
wholesome food into poison. Be your love then intent, till
I shall tell you what the Lord may vouchsafe me; that when •
ye shall haply see me toiling in the difficulty of some obscu-
rity, ye may by the affection of your piety aid me.
2. First then call to mind, what, by God's mercy, ye are in
710 In this life, war, triumph hereafter, yet at hand.
Serm. the habit of heaviiiL% that the hfo of the rij^hteous in this
CI . . .
jioi.B.lhody is still ii war, not yet a triumph. Bui in this war
there will be a triumph some day. Therefore hath the
Apostle uttered both words of war, and words of triumph.
Rom. 7, The words of war we have just now heard, For uhat I would,
V. 16. thai do I not; but what I hate, thai do I. If then I do
that which I hate; I consent unto the Law that it is yood.
V. 18. To u-ill is present willt me, hut how to accomplish (hat
V. 23. tcliich is good, I find not. But I see anolher law in my
members, resisting the laic in my mind, and bringing me into
captivity in the law qt sin which is in my members. When
thou hearest of resisting, when thou hearest of bringing into
ii. captivity, dost thou not recognise war.? The voice then of
triumph is not yet; but that it shall be, the same Apostle
1 Cor. teacheth thee, saying. This corruptible must put on incor-
*c. ruption, and this morlal must put on immortality. But
when this corruptible shall have put on incorruption, and
this mortal shall hare put on immortality; here is the voice
of triumph; then shall be brought to pass the saying that is
written, Death is swallowed up in victory. Let the trium-
phant say, O Death, icltere is thy contention I We shall say
it then, some time or other we shall say it; and this some
time or other will not be far off. For there rernaineth not
of this world'^s course as much as hath run out already. This
therefore we shall say then. But now in this war, lest this
lesson by our wrong understanding of it be the enemy's
trumpet, not ours, whereby he may be animated, not where-
by he may be coiupiered; give heed, I beseech you, my
brethren, and do yo who are contending, contend. For
ye who are not yet contending, will not understand what
1 say; ye who are already contending, will understand. My
voice will be aloud, yours in silence. First call to mind
what he wrote to the (jialatians, whereby this may be con-
veniently ex])lained. For he saith, speaking to the faith-
ful, speaking to the baptized, all whose sins of course
had been forgiven them in the holy laver; yet speaking to
these, but withal to those who were in combat speaking, he
Gal. 5, saith, I say then. Walk in the Spirit, and ye shall not fnlfil
^^' ^°- the Insts of the flesh. He did not say, " Shall not do:" but
Shall not fulfil. Why is this? He goes on and saith, For the
Fighting, long so for God, that all he subdued to Him. 711
flesh lusteth against the Sjnrit, and the Spirit against the Serm.
Jlesh. For these are contrary the one to the other, so ^^^^nsi.jsj
ye cannot do the things that ye woidd. But if ye be led oj
the Spirit, ye are not under the Law: assuredly not, but
under grace. If yo he led of the Spirit: what is, to be led of
the Spirit? To consent unto the Spirit of God enjoining, not
to the flesh lusting. Nevertheless, it doth lust, and thou
resistest; and it wishes somewhat, and thou dost not: per-
severe, that thou mayest not wish it.
3. Notwithstanding, thy desire should be such to Godward, iii.
that there should not even be this concupiscence for thee to
resist. See what I have said, Thy desire, I say, should be
such to Godward, that there should not even be at all this
concupiscence, for thee to be obliged to resist. For thou
dost resist, and by not consenting dost conquer: but better
is it not to have an enemy, than to conquer. This enemy
some day will be no more. Cast back thy mind to the voice of
triumph, and see if he will be. 0 death, where is thy contention ? ^ Cor.
It will be no more. O death, ivhere is thy sting? Thou shalt
seek its place, and shalt not find it. For this is not, and
ye ought to give especial heed to it; for this is not as it were
some other nature, according to the Manichaean's madness.
It is oiir weakness, it is our con'uption. It will not be in
separation, in some other place, but, wlien healed, it will
exist no where. Therefore, ye shall not fulfil the lusts of
the flesh. It were better indeed to fulfil what the Lawsaith,
Do not lust. This is the fulness of virtue, the perfection of Rom- 7,
righteousness, the palm of victory, Do not lust. Because
this cannot be fulfilled at present, let that at least be fulfilled
which Holy Scripture also saith, Go not after thy lusts. Ecclus.
Better it is not to have them; but seeing that they are, go not '
after tJiem. They will not go after thee: go not thou after
them. If they will go after thee, they will cease to be;
because they will not rebel against thy mind. They do
rebel, rebel thou; they do fight, fight thou; they fight
boldly, fight thou boldly ; look only to this, that they do not
overcome.
4. Lo, I will lay down one instance hereupon, whereby ye iv.
may understand the rest. You know that there are sober
men : they are few comparatively ; but there are such. You
3 A
712 Desire f/roivs hy ill habits, is weakened by good.
Sekm. know too that there are drunkards: they abound. A sober
[I51.B.1 ™^" ^^s been baptized : as far as drunkenness is concerned,
]io hath not wlierewith to fight: he hath other hists, where-
with to fight. But that ye may understand touching all the
rest, let us set before us the contest with one enemy only.
A drunken man has been baptized also: he has heard, and
heard with fear, amongst the othtn- wickednesses for which
the kingdom of God is shut up against those who live evilly,
that drunkenness is also mentioned : because where it is
1 Cor. 6, said, Neither fornicators, nor idolaters, nor adulterers, nor
'effeminate, nor abusers of themselves with mankind, nor
thieves ; there it is added, nor drunkards, <^c. shall inherit
the kinfjdom of God. He has heard, and feared. He has
been baptized, all his past sins of drunkenness have been
forgiven him : the hostile habit remains. He hath then
wherewith to fight, now that he is born anew. His past
wickednesses have been all forgiven him: let him take heed,
watch, fight, tliat he be not some future time intoxicated
again. That lust of drinking then rises up, solicits the mind,
brings dryness on the throat, lies in ambush at the senses :
wishes even, if possible, to penetrate the wall itself, to come
at him who is shut in there, to draw him away captive. It
fights; fight thou against it. O if it did not even exist ! If
by an evil custom it has grown, by good custom it will die:
be thou only loth to satisfy it, satiate it not by yielding, but
by resisting kill it. Nevertheless, as long as it exists, it is an
enemy. If thou consent not to it, and art never intoxicated,
it will be less and less every day. For thy subjection is its
strength. I'or if thou shalt give way to it, and become
intoxicated, thou givest it strength. What! against me, and
not against thyself? I from this higher place advise, speak,
preach: I denounce beforehand wliat evil must come upon
drunkards. You have no ground for saying, " I have not
heard:" you have no ground for saying, " God requireth my
soul of his hand, who never spake to me." But thou art
toiling because thou hast made for thyself a mighty enemy
by an evil habit. Thou hast not toiled to nourisii him: toil,
to conquer him. And if thou hast not strength enough
against liim, pray to God. Yet if it shall not concpier thee,
though this very evil habit of thine may struggle with thee,
Concupiscence, inborn, may be diminished, not extinct here. 713
if it shall not conquer thee, thou hast done what the Apostle Serm.
Paul says, Ye shall not fulfil the lusts of the jlesh. Thej-^g^g-j
lust was formed by its soliciting : but it was not fulfilled by Gal. 6,
, • , . 16.
drniking.
5. What I have said of drunkenness, the same is true of v.
all vices, of all lusts. For with some are we born, some we
have created by habit. For because of those, with which we are —
born, are infants baptized, that they may be loosed from the
guilt of their descent, not of the evil habit which they had
not. Therefore must we always fight; because this same
concupiscence, wherewith we are born, cannot be ended as
long as we live : diminished it may be day by day, ended it
cannot be. Through this it is that this body of ours is
called a body of death. Of this the Apostle speaks, For /Rom. r,
delight in the Law of God after the inward man. But /y. '23.
see another laio in my members, resisting the law of my
mind, and bringing me into captivity in the law of sin,
which is in my members. Then was this law born, when
the first Law was transgressed. Then, 1 say, was this law
born, when the first Law was despised and transgressed.
What is the first Law ? That which man received in Para-
dise. Were they not naked, and were not ashamed? Why^'^^- ^i
were they naked, and not ashamed, but because there was as
yet no law in the members resisting the Law of the mind ?
Man did a deed meet for punishment, and found an impulse
meet for shame. They ate against the prohibition, and their
eyes were opened. What! did they before this wander up
and down in Paradise with closed or blinded eyes ? Not so.
For how did Adam give names to the fowl and the beasts, Ibid,
when all the aniinals were brought to him? What did he
give names to, if he did not see them? Then again it is
said, The woman saw the tree, that it was p)leasant to ^AeGen. 3,
eyes to see. They had then their eyes open ; and they were
naked, and were not ashamed. But their eyes were opened
to something which they had never been sensible of, which
in the provocation^ of their body they had never beenimotu
shocked at. Their eyes were opened to perceive, not to see:^*^*
and because they felt shame, they took care for concealment.
They sewed, it is said,^^ leaves together, and made thein- vi.
selves aprons. What they covered, there they felt. Lo,
3 A 2
714 St. Paul speaks of his conjilct, that %ce, having it, despair not.
Serm. whence original sin is derived, lo, whence no one is bora
r J 5j^jj , without sin. Lo, wherefore the Lord would not be thus
conceived. Whom a Virgin conceived. He dissolved sin,
Who came without it: He dissolved it, Who came not
from it. Whence one and One: one unto death, One unto
Life. The first man unto death, the Second Man unto Life.
And why the lirst man unto death? Because only man.
Why the Second Man unto Life ? Because God and Man.
6. The Apostle therefore doeth what he would not : for
he would not lust, and yet he lusteth : therefore he doeth
what he would not. Did that evil concuj^iscence draw the
subjugated Apostle to fornication and adultery? God forbid.
Let no such thoughts arise into our hearts. He wrestled, he
was not subjugated. But because he was loth even to have
this against which to wrestle, therefore he said, I do what I
tfould not. 1 would not lust, and 1 do lust. Therefore do
I what I would not; but yet I do not consent to lust. For
Gal. 5, otherwise he would not say, Ye shall not fnljil the lusts of
'^' thejiesh; if he himself fulfilled them. But he sets his own
fight before thine eyes, that thou mightest not be afraid of
thine. For if the blessed Apostle had not said this, when
thou shouldest see thy lust stirred in thy members, though
thou mightest not consent to it; yet when thou sawest it
stirring, thou mightest haply have despaired of thyself, and
said, " If I had any part in God, I should not be excited
thus." See the Apostle fighting, and give not thyself up to
desperation. / see another law, saith he, in my mcinhers
resisting the laiv of wy mind. And because I would not
that it should resist; for it is ray flesh, it is ray very self, it is
a part of rae : what I tcould, that do I not; but the evil that
vii. / hate, that do I; in that I lust. What good then do I ?
In that I consent not to evil concupiscence. I do good,
and I do not fulfil good : and concupiscence, mine eneray,
doeth evil, and doth not fulfd evil. How do I do good, and
do not fulfil good ? I do good, when I consent not to evil
concupiscence : but I do not fulfil good, so as to have no
concupiscence at all. Again, accordingly how doth ray
enemy too do evil, and not fulfil evil? It doeth evil, in that
it exciteth evil desire : it doth not fulfd evil, in that it draweth
me not to evil. And in this war is the whole life of Saints.
The ichole life of Saints one tear. 715
Now what shall I saj of the unclean, who do not even fight? rfERM.
They are dragged along in subjugation : nay not even dragged r]5i.*B.j
along, because they follow willingly. This, I say, is the
fight of Saints, and in this war man is ever in ])eril, until he
die. But in the end, that is, in the triumph of that victory,
what is said ? yea, what saith the Apostle even now in the
anticipation of triumph ? Then shall be brought to pans ^^'^ l.^g";
saying that is written. Death is swallowed up in victory, s^c.
O death, where is thy contention? The voice of the trium-
phant. O death, where is thy sting? But the sting of death
is sin ; by whose sting death was brought to pass. Sin is as
a scorpion : it stung us, and we died. But when it is said,
O death, ithere is thy sting? sting by which thou wast
produced, not which thou didst produce. When then it is
said, O death, where is thy sting? doubtless it will be no
more; because sin will be no more. But the sting of death
is sin. Against sin was the Law given. But the strength
of sin is the Law . How is the Law the strength of sin?
It entered that the offence might abound. How is this f Rom. 5,
Because before the Law man was a sinner; when the liaw"
had been given and transgressed, he became also a trans-
gressor. Men were held guilty by sin : when the Law had
been given, they became more guilty by transgression.
8. Where is hope, save in what follows. Where sin vin.
abounded, grace hath more abounded? And so, this soldier,
so thoroughly exercised as it were in this war, so exercised,
as to be also a leader, when he was in distress in this war
against the enemy, and said, I see another law in my Rom. 7,
members, resisting the law of my mind, and bringing me'^^-
into captivity in the law of sin, which is in my mem-
bers, a shameful law, a miserable law, a wound, a sore, a
languor; subjoined: Wretched man that I am, who shall v. 2i.
deliver me from the body of this death ^ And to his siglis
relief is brought. How is relief brought? The grace of God, v. 25.
through Jesus Christ our Lord. From the law of this "^'
death, that is, from the body of this death. The grace Oj
God, through Jesus Christ our Lord, tcill deliver thee.
When wilt thou have a body, wherein no concupiscence
shall remain? When this mortal shall have put on imnior- \ cor.
tality, and this corruptible shall have put on incorruption, ^^' ^'*'
716 Consent not, and concupiscence wearies but harms not.
Serm. and it shall be said to death, O death, ivhere is thy conten-
[151. B. ] ''^"-^ and it shall not be. O death, where is tliy sting'?
Eom.T, and it shall no where be. But now how is it? Hear: So
'^' then uith the mind I myself sen-e the Law of God, hut iiith
the flesh the law of sin. Jf'ith the mind I serve the Law of
God, by not consenting ; hut with the flesh the law of sin,
by lusting. And with the miud the Law of God, and uith
the flesh the law of sin. I at once delight in the one, and
lust in the other; but I am not conquered; it solicits, lies in
wait, knocks, endeavours to drag me away : JVretched i?ian
that I am ! who shall deliver me from the body of this death?
I would not be always conquering; but I would at length
come to peace. Now then, brethren, hold to this limitation :
with the mind serve the Law of God, but with the flesh the
law of sin ; but by necessity, in that ye lust, not in that ye
consent. Sometimes this concupiscence lieth so in wait
against the Saints, as to do to them in their sleep, what it
cannot do when they are awake. Why have ye all cried out
in acclamation, but that ye all feel its truth ? Modesty for-
bids me to dwell upon it; but be not slow to pray thereupon
to God. Turn we to the Lord, &c.
SERMON GIL [CLTL Ben.]
On the following words of the Apostle, Rom. vii. and viii. to " God sent
His Own Son in the likeness of flesh of sin, &c."
1. You ought to remember. Beloved, that I discoursed
before you on a very difficult question, from the Apostle
Rom. 7, PauVs Epistle, where he says. For what I would, that do /
not; but what I hate, that do /. Ye who were present will
remember : be present now with your attention, that ye may
build on to that which ye have already heard. For the
lesson which has been read to-day, follows, which indeed
Rom. 8, the Reader began at this point: God sent His Own Son in the
likeness of flesh of sin, and by sin condemned sin in the
flesh: that the righteousness of the Law might be fulfilled
in us, nho walk not after the fleshy but after the Spirit.
Man cannot escape evil desires, can escape yielding. 717
But those words which were then read, but not handled, are Serm.
these which follow: So then with the mind 1 inyself serve ^i5'2.B.^
the Law of God, but with the flesh the law of sin. There f.?Rom. 7,
therefore now no condemnation to them ivhich are in Christ "^'^^^ q
Jesus. For the Law of the Spirit of Life in Christ Jesus ^'
hath made me free from the lata of sin and death. For-^.s,
what the Lata could not do, in that it was weak through the
flesh. And then follows what was read to-day: God sent
His Own Son in the likeness of flesh of sin. There is no
difficulty in obscure meanings, when the Spirit aideth. May
He then aid me through your prayers ; for the very desire
that ye wish to understand, is a prayer to God. From Him
then it is that we must look for aid. For we, like peasants
in a field, labour without. But if there were no One to
labour within, the seed would neither take root in the ground,
nor would the shoot develope itself forth in the field, nor the
stalk' be strengthened, and come to a proper tree; nor branches, i virga
nor fruit, nor leaves grow. Therefore the same Apostle, dis-
tinguishing the operation of the labourers and the Creator,
said; / have planted, Apollos watered; but God gave the iCot.3,
increase. And he added, Neither is he that planteth any^'^"^'
thing, neither he that water eth; but God Who giveth the
increase. If God within give not the increase, in vain is this
sound at your ears. But if He giveth it, what we plant
and water availeth something, and our labour is not in vain.
2. I have already told you, that what the Apostle says, Rom. 7
With the mind L serve the Law of God, but with the flesh'^^-
the law of sin, is in such sort to be taken : that ye allow
nothing more to the flesh, than the desires, without which it
cannot be. But if ye shall consent to evil desires, and shall
not struggle against them, ye will mourn being conquered :
and it is to be wished that ye should mourn, that ye lose not
even the sense of sorrow. In all our vows then, in our will,
in our prayers, when we say. Lead us not into teinptation. Matt. 6,
but deliver us from evil ; this of a truth do we desire, that ^^*
even these evil longings should not rise out of our flesh.
But as long as we live here, we cannot so effect it. There-
fore he saith, But to accomplish that ivhich is good, J Rom. 7,
flnd not. To do what, do I find? Not to consent to evil^^'
desire. To accomplish I flnd not: not to have evil desire.
718 Cont-upisceuce nnyielded to wakes luit the baptized (juilty.
Serm. It remains therefore in this fight, that with the mind not con-
[ 162. B.] •'tenting to evil hists, thou serve the Law of God; but with
the flesh lusting, but thyself not consenting, thou serve the
law of sin. The flesh forms its desires; do thou too form
thine. Its desires are not brought to nothing, are not ex-
tinguished by thee ; let it not extinguish thine ; that in the
contest thou mayest struggle, not be dragged conquered
away.
Rom. 8, 3. The Apostle then goes on and says, There its there/ore
now no condemnation to them which are in Chriot Jesus.
Though they have desires of the flesh, whereunto they do
not consent ; though the law in their members resist the law
of their mind^ and would bring the mind into captivity :
yet because by the grace of baptism and the laver of regene-
ration both the guilt itself wherewith thou wast born hath
been done away, and all thy past acts of consent to evil lust,
in whatsoever deed, whether of impurity, or violence, in
whatsoever evil thought, in whatsoever evil word, all have
been eflaced in that Fount, wherein thou didst enter a slave,
whence thou camest out free : because, I say, these things are
Eom. 8, so. There is now no cojidemnation to them which are in Christ
Rom. 5 J^^^^- There is none now, before there was. From one all
16. were unto condemnation. This evil had our birth done,
Rom. 8, but this good hath our new birth done. For the Law of the
^' Spirit of Li I'e in Christ Jesus hath made thee free from the
law of sin and death. It is in thy members, but it doth not
make thee guilty. Thou hast been set free from it; as free
fight ; but see that thou be not conquered, and become a
slave again. In fighting thou hast toil, but thou shalt have
joy in triumi^hing.
4. Now I have spoken to you, and ye ought to be specially
mindful of it, that ye may not by reason of this fight, without
which man cannot be, not even he who liveth righteously ;
yea rather he is in it, who liveth righteously ; for he doth not
even fight, who doth not live righteously, but is dragged
along : that ye may not, 1 say, on this account, suppose that
there are two natures, as it were from different principles,
according to the Manichaean's madness, as though the flesh
were not of God. It is false, both are of God. But Imman
nature hath merited this strife within itsell" by sin. So then
Law of the Spirit frees, law of works not, from Imv of sin. 719
it is a sickness, it is made whole, and is no more. The Serm.
discord which now is in the spirit and the flesh, labometh [152.B.]
for concord; therefore doth the spirit labour, that the flesh
may be in concord with it. Just as if a husband and wife
have a dispute with one another in one house; the husband
ought to labour to this end, to tame the wife. Let the wife
when tamed, be brought into subjection to the husband; when
the wife is brought into subjection to the husband, let peace
be established in the house,
5. But when he said. The Law of the Spirit of Life in
Christ Jesus shall make thee free from the law of sin and
death; he hath set these laws before us to be understood.
Look into them, and distinguish; this distinction is necessary
enough for you. The Law, he sailh, of the Spirit of Life,
behold one Law, hath made thee free from the laiv of sin and
death, behold another law. And then follows, For what the
Law coidd not do, in that it was v:eak through the flesh,
behold a third Law. Or perhaps this is from the other two?
Let us enquire, and with the Lord's help see. Of that good
Law what said he ? The Law of the Spirit of Life hath made
thee free from the law of sin and death. This he did not say
was powerless to produce its effect : The Law of the Spirit of
Life, he saith, JiatJi made tli.ee free from the law of sin and
death. That good Law hath made thee free from this evil
law. For what is the evil law ^. I see another law in my
members resist ing the Law of my mind, and hrinyiny me
into captivity in the law of sin, which is in my members.
Why is this also called a law? Altogether rightly. For
very legitimately has it come to pass, that the man who
would not obey his Lord, his flesh should not serve him.
Thy Lord is above thee, thy flesh below thee. Serve the
superior, that the inferior may serve thee. Thou hast
despised the superior, thou art tormented by the inferior.
This then is the law of sin, this the law of death too. For
death by sin. In the day that ye eat, ye shall surely Gen. 2,
die. This law of sin then draggeth away the spirit, and
striveth to bring it into subjection. But I delight in the LawUom, 7,
of God after the inward man. And hereby is produced that
combat, and in this contest it is said. With the mind I serve
the Law of God, but with thejiesh the law of sin. The Law ofx, 25.
720 Law of works good; Lav) of the Spirit^ life-giving.
Serm. the Spirit of Life hath made thee free from the law of sin and
[152.B.] ^<?f'^/<- For \\\\^ Law of the Spirit o/'Aj/b how hath it madethee
Rom. 8,free ? First it gave forgiveness of all sins. For this is the Law
Ps 118 °^ ^vhich it is said in the Psalin to God, And out of Thy Law
29. Sept. have mercy upon me. The Law of mercy, the Law of faith,
V.) ' ' not of works. What then is the Law of works ? Ye have
heard already the good Law of faith : The Law of the Spirit
of Life in Christ Jesus hath made thee free from the law of
Rom. 8,sm and death. For ichat the Law could not do in that it
was iveak through the flesh. This Law then which is named
in the third place, doth not fulfil somewhat as it were: but
that Lxiw of the Spirit of Life, hath fulfilled it; in that it
hath made thee free from the law of sin and death. Accord-
ingly this Law, which is named in the third place, the Law
which was given to the people by Moses in the Mount
Sinai, this is called the Law of works. It skilleth to threaten,
not to help ; it skilleth to enjoin, not to aid. It is this which
Rom. 7, saith, Thou shall not lust. Whence the Apostle saith, I had
'' not known lust, except the Law had said, Thou shall not lust.
And what did it profit me that the Law said, Thoii shall not
V. 11. lust? Sin taking occasion by the commandment deceived
me, and by it slew me. I was forbidden to lust, and I did not
fulfil what was enjoined, but was conquered. Before the
Law I was a sinner: after I had received the Law, I became
a transgressor. For sin taking occasion by the command-
ment deceived me, and by it slew me.
V. 12. 6. Wherefore, he saith, the Law indeed is holy. This Law
then is also good; (for this too the Manichaeans revile, as
they do the flesh.) Of it the Apostle says, Wherefore the
Law indeed is holy, and the commandment holy, and just,
V. 13. and good. Was then that which is good made death unto
me ? God forbid. But sin that it might appear sin, by
that which is good wrought death to me. They are the
Apostle's words; consider and give heed. Wherefore the
Law indeed is holy. What so holy, as, Thou shall not lust?
The transgression of the Law would not be evil, if the Law
itself were not good. For if it were not good, it would not
be evil to transgress an evil thing. Seeing then that it is
evil to transgress it, therefore is it good. What so good, as
Thou shall not lust ? The Lmw then is holy, and the com-
Liaw of works shewed sin, Law of the Spirit removes it. 721
mandment holy, and Just, and good. How he insists'! how Serm,
he inculcates it! As though against its revilers he cries out, n52.B.]
" What sayest thou, O Manichee ? Was the Law which was i satiat
given by Moses evil ?" " It is evil," they say. What a
prodigy ! what effrontery ! Thou hast said once, " it is evil ;"
give ear to the Apostle, saying, The Law indeed is holy, and
the commandment holy, and Just, and good. Art thou at length
silenced? Was then, he says, that which is good made
death unto 7ne ? God forbid. But sin, that it might appear
sin, by that which is good wrought death to me. Here again,
by that ivhich is good ; he in such wise accuseth the guilty,
as not to recede from the praise of the Law. By that which
is good, he says, ivroiigJtt death, to me. By what that is
good? The commandment. By what that is good? The
Law. How did it work death ? That it might appear sin ;
that sill by the commandment might become above measure
sinful. On that account above measure. When the sin was
without the commandment, it was less : when the sin was by
the commandment, it exceedeth measure. For when one is
not forbidden, he thinks that he is doing well. When for-
bidden, he begins to be unwilling to do it: he is conquered,
dragged along, brought under: now it remains for him to
call for grace; because he hath had no power to keep the
Law.
7. And hereby that Law, of which it is said, For the Laiv o/'Rom. 8,
the Spirit of Life hath made thee free from the law of sin
and death, is the Law of faith, is the Law of the Spirit, is the
Law of grace, is the Law of mercy. But that law of sin and
death, is not the Law of God, but of sin and death. But that
other, of which the Apostle says, The Laiv is holy, and the
coriimandment holy, and just, and good, is the Law of God, but
of deeds, the Law of works: the Lawof works, which enjoineth,
not assisteth ; the Law which sheweth thee sin, not taketh sin
away. By one Law sin is shewed thee, by another taken away.
They are the two Testaments, the Old and the New. Hear the
Apostle saying. Tell me, ye that desire to be under the Law, Gal. 4,
have ye not read the Law ? For it is tvritlen, that Abraliam '
had two sons, the one by a bondmaid, the other by a free-
woman. But he who teas of the bondwoman was born after
ihejlesh; but he of the freewoman was by promise : which
722 Christ Alone born in Flesh, not in flesh of sin.
Serm. things are in allegory. For these are the two Testaments^
[162. B.l f^^^' ^"f^ '" ^ft^ inoiinl Sinai, which gendereth to bondage^
which is Agar, the handmaid of Saiah, wlio was given to
Abraham, and brought forth Ishmael a servant. The Old
perti- Testament then answereth' to Agar, nhich gendereth to
nens . . .
bondage. But the Jerusalem uhicli is above is free, which
is our motlier. So then the children of grace, are the
children of tlie freewoman: the children of the letter are
the children of the bondwoman. Look out for the children
2Cor.3, of the bondwoman: The letter killeth. Look out for the
Rom. 8 children of the freewoman : But the Spirit giveth life.
2* The Law of the Spirit of Life in Christ Jesus hath made
thee free from the latv of sin and death ; from which the
V. 3. Law of the letter could not make thee free. For what the
Latv could not do, in that it was ireak through the flesh.
For thy flesh rebelled, thy flesh brought thee into subjection;
it heard the Law, and it the more inflamed thy lust. The
Law of the letter then was nealc through the Hesh : and
hereby the Law of the letter could not make thee free from the
law of sin and death.
V. 3. 8. God sent His Own Son in the likeness of flesh of
sin; not in flesh of sin. In Flesh indeed, but not in
flesh of sin. The flesh of all other men then is flesh of
sin. This only, not Flesh of sin; for that His Mother
conceived Him not by concupiscence, but by grace : yet
having the likeness of flesh of sin ; whereby He could be
both nourished, and hunger, and thirst, and sleep, and be
■wearied, and die. God sent His Own Son in the likeness of
flesh of sin.
▼.3. 9. And. by sin condemned sin in the flesh. By what sin ?
What sin .-^ By sin He condemned sin in the flesh : that the
righteousness of the Law might be fulfilled in us. Now be
that righteousuess of the Law fulfilled in. ns ; he that righte-
ousness which is enjoined now fulfilled in us through the
Spirit Which helpeth: that is, let the Law of the letter by
the Spirit of Life be Jul filled in ns ; who walk not after the
flesh, but after the Spirit. By what sin then, and what sin
did the Lord condemn.? I see, I see indeed what sin He
John I, condemned, I see it thoroughly: Behold the Lamb of God,
which taketh away the sin of the world. What sin ? All
Some say, " by sin*'' of another " The Son condemned sin.^' 723
sin, all our sin He condemned. But by what sin? He had Serm.
• Cli
Himself no sin: of Him it is said, Who did no sin, neither r^'^^^,
was guile found in His mouth. None whatever, neither by i pet.2
derivation, or addition: He had no sin, neither original, or of^^*
His Own unrighteousness. His origin a Virgin maketh
plain; but His holy conversation sufficiently sheweth that
He did nothing whereby He could be worthy of death.
Therefore He said, Behold, the prince of this icorld cometh, 3ohn\A,
' . . 30 31
(meaning the devil,) and shall find nothing in Me. The
prince of death shall not find wherefore to kill Me. And
wherefore then shalt Thou die.? But that all men may know
that I do the Fathefs will, let us go hence. And He went
forth to the suffering of death, a voluntary death, not of
necessity, but of choice. / have power to lay down My life, Johnio,
and 1 have power to take it again. No man taketh it from^'' ^^'
Me, but I lay it down^ and I take it again. If thou marvellest
at the power, understand the Majesty. He speaketh as God,
Christ speaketh.
10. By what sin then hath He condemned sin? Some
have understood it, and arrived at no inconvenient' a sense, i impro-
But still they have by no means, as I think, been able to^^™'
trace out the Apostle's meaning. Yet they have not spoken
amiss: this I will first tell you, and then what I think myself,
and what Divine Scripture Itself shews to be the most true.
When they are asked; " By what sin hath He condemned
sin ? Had He sin?" they have said thus, " By sin He hath
condemned sin, by sin not His own; nevertheless by sin
He hath condemned sin. If then not by His Own, by
whose ? By the sin of Judas, by the sin of the Jews. For
whereby did He shed His Blood for the remission of sins ?
Because He was crucified by the Jews. By whose betrayal?
Judas. When the Jews killed Him, Judas betrayed Him.
Did they do well, or did they sin ?" It is well said, and truly
said, that by the sin of the Jews also Christ condemned all
sin, in that, through their persecution He shed the Blood,
Whereby He hath effaced all sin. Nevertheless, see what the
Apostle saith in another place ; IVe ore am hassadorsfor Christ, 2 Cor.
he says, as though God did beseech you by us, we pray you for ^^ 20.
Christ, that is as though Christ prayed you, for Him we pray
you, I0 be reconciled to God. And then follows: Him Whoy.2].
724 Christ was made sin, as a Sacrifice for sins,
Serm. kneiv no sin. Him Who knew no sin, that is, Christ God,
CII
n52,B.iThat Christ, Who knew no sin, liath God to Whom we pray
V. 21. you to be reconciled, made sin for us, that we might be the
riyhteousness of God in Him. Can this be here understood
of the sin of Judas, the sin of the Jews, the sin of any othei;
man whatsoever? When you hean', He made Him sin for
us, Who knew no sin. Who? Whom? God made Christ.
God made Christ sin for us. He did not say, " made Him
to sin for us;" but, made Him sin. If it be an impiety
to say that Christ sinned, who would endure that Christ
should be sin ? And yet we cannot contradict the Apostle.
We cannot say to him, " What is it that thou sayest?" For
if we should say this to the Apostle, we say it to Christ
2 Cor. Himself. For he saith in another place, Do you seek ajrroq/'
' * of Christ Who speaketh in 7ne?
11. What is it then? Give heed, Beloved, to a great and
deep mystery. Happy will ye be, if ye love it when under-
stood, and when loved attain to it. Undoubtedly, undoubtedly,
Christ our Lord, Jesus our Saviour, our lledeemer, was made
sin, that we might be the righteousness of God in Him. How?
Hear the Law. They who are acquainted with it, know
what I am saying: and they who are not acquainted with it,
let them read, or hear. In the Law the sacrifices also, which
wei'e offered for sins, were called sins. You have it, when
Levit.4,the victim for sin was brought, the Law saith, Let the priests
2^^P5 lay their hands upon the sin, that is, upon the victim for
29. 32— sin. And what else is Christ, but a Sacrifice for sin? As
Kphes! 'Christ also, he saith, hath loved ns, and hath given Himself
s> 2. for us, an offering and a sacrifice to God, for an odour of
sweetness. Lo by what sin He hath condemned sin; by the
sacrifice which He was made for sins, by this hath He con-
demned sin. This is the Law of the Spirit of Life, which
hath made thee free from the law of sin and death. Be-
cause that other Law, the Law of the letter, the Law of
commandments, is good indeed; The commandment is holy,
and just, and good ; but it icas weak through the flesh, and
what it enjoined could not be fulfilled in us. Let one Law
then, as I had begun to say, shew thee sin, another take it
away : the Law of the Letter shew sin, the Law of Grace take
sin away.
Man speaketh, God teacheth. 725
SERMON cm. [CLTII. Ben.]
On the words of the Apostle, Rom. vii. " When we were in the flesh, the
passions of sins which are by the Law, did work in our members, to
bring forth fruit unto death, &c," Against the Mauichees expressly, and
tacitly against the Pelagians.
1. We have heard, and responded in unison, and with Serm.
. cm.
concordant voice have chanted to our God, Blessed is ^/i^rissB.]
man wliom Thoit, shall instruct, O Lord, and shalt teach ^^
him out of Till) Law. If ye give silence, ye shall hear. Ps- 93,
Wisdom findeth no place, where patience is not. We speak, (94,
but God insiructelh ; we speak, but God teacheth. For he E- ^-^
is not called blessed whom man teacheth, but whom Thou
shalt instruct, O Lord. We can plant, and ivater, but it is
God's to give the increase. He that planteth and he that 1 Cor.
watereth, worketh without; He Who giveth the increase, "
worketh within. The lesson which has been brought before us
to speak of out of the Holy Apostle's Epistle, how difficult it
is, how obscure, how (if it be not understood, or understood
amiss) full of peril; I think. Brethren, yea I know, that when
it was read to us, ye heard; and agitated ye were, if ye gave
attention; or if any of you even understood it, ye saw with-
out doubt how arduous a task it is. This lesson accordingly,
and this whole place of the Apostle's Epistle, perplexing
indeed and obscure, but to them who understand it healthful,
have I undertaken, with the help of God's mercy, in this dis-
course to expound. I know that I am a debtor to you,
Beloved, I perceive that you exact the debt. As I pray,
that you may comprehend these things: so do ye too pray,
that I may be able to explain them to you. For if our
prayer be in concert; God will both make you able hearers,
and me a most trusty renderer of this debt.
2. For ivhen we icere in the flesh, says the Apostle, the "•
passions of sins which are by the Law did work in our mem- 5.°"* '
hers to bring forth fruit unto death. Here (and this to
them who understand not is the first, and a serious danger)
720 Context of Holy Scripture provides against misunderstanding.
Serm. the Apostle seems to find fault with, and to blame the Law
CHI
[153. B.i *^^ frod. You will say, " Far be this from the mind of any
Christian whatsoever: wdio would dare, even in madness, to
suspect this in the Apostle ?" And yet, my brethren, these
words understood amiss, have ministered fuel of madness to
the ManichiTjan's frenzy. For the Manichtcans say that the
Law of God given by Moses was not given by God, and
they contend that it is contrary to the Gospel. And when
men dispute with them, they strive by these testimonies of
the Apostle Paul, which they do not understand, to convince,
what shall I call them, unintelligent, and not rather negligent
catholics.'' For it is no great thing, if one would be diligent,
after hearing calumnies from the heretic, at least to consult
in the Book the context of the passage. And if he would do
this, he will presently find there \\herewith to refute the
loquacious adversary, wherewith to lay low the enemies and
rebels against the Law. For though he be slow to under-
stand the Apostle's words, the praise of the Law of God is
manifestly expressed there.
3. For see first and take heed. For when we were in the
Jlesh, he saith, the passions of sins which are by the Law,
did work. Here at once the Manichee raises his neck aloft,
lifts up his horns, hits at thee, makes an onslaught: " See,"
says he, " the passions of sins which are by the Law. How
is the Law good, by which the passions of sins are in us,
and work in our members, to bring forth fruit unto death V
Read on, advance a little further, hear the whole with
patience, if not with understanding. For this that he says.
The passions of sins which are by the Law, did work in our
members, it is much for thee to understand : but be thou
Jmerebe- fiist with me a praiser of the Law, and then shalt thou attain'
''"* to become its understander. Thou hast a closed heart, and
dost thou accuse the key } Lo, meanwhile let us put aside
for a time what we do not understand, let us come to the
praise of the Law which is express. The passions, he says,
of sins which are by the Law, did ivork in our members to
briny forth fruit unto death. But vow we are loosed from
Ibid, the law of death, wherein we tcere held, that we should
V. 6.
serve in newness of the Spirit, and not in the oldnesti of the
letter. 8o far he seems to reprove, lo blame, to disallow, to
St Paul, praising the Laic, condemns its accusers. 727
detest the Law: but not to the understanding. For when he Serm.
says, fV/ien we were in the flesh, the passions of sins tvhich [153.B.]
are by the Law, did work in our members to bring forth
fruit nnto death. But now we are loosed from the law of
death wherein we were held, that we should serve in newness
qf the Spirit, and not in the oldness of the letter, he certainly
seems, so to say, to accuse and blame the Law. He saw this
too himself, he saw, he felt that he should not be understood,
and that the thoughts of men would stir themselves against
the obscurity of his words : he felt what thou mightest say,
he felt what thou mightest urge in contradiction: and
he wished to say it first, that thou mightest find nothing to
say.
4. What shall we sag then ? saith he. This comes next. iii.
W/iat shall we sag then? Is the Law sin? Ood forbid."'^'^''^'
By one word he hath absolved the Law, condemned the
Law's accuser. Thou didst bring forth against me, thou
Manichee, the authority of the Apostle, and saidst to me,
when thou didst find fault with the Law, " Lo, hear the
Apostle, read the Apostle : The passions of sins which are
bg the Law, did work in our members to bring forth fruit
unto deal It. But now we are loosed from the law of death
wherein we were held, that we should serve in newness of the
Spirit, and not in the oldness of the letter^ Thou didst
boast thyself, didst cry aloud, didst say, " Hear, read, see :"
these things hadst thou said, and having turned thy back,
wast now desiring to go away. Wait, I have heard thee,
hear me: nay, not I thee, nor thou me; but let us both
together hear the Apostle, who looseth himself, and bindeth
thee. What shall we sag then? saith he. Is the Law sin?
This thou saidst, The Laic is sin, this, I say, thou saidst. Lo,
ihou hast lieard what thou didst say, hear now what thou
shouldest say. Thou saidst that the Law of God is sin,
when in blindness and inconsiderateness thou didst find
fault with it. Thou hast erred: Paul saw thy error. What
thou saidst, he said himself. What shall we sag thenf Is
the Laiv sin ? What thou saidst, say we ? Is the Law
sin ? God forbid. If thou wert following the Apostle's autho-
rity, weigh well that word, and take counsel therefrom. Hear,
Is the Law sin? Godforbid. Hear, God forbid. If thou fol-
3b
728 .. The Law ^forbidding thy evil, cannot he evil.
^^\\\' ^o^*^*^*^ ^'^*' Apostle, if thou valuest his authority very highly,
[163. b!] hear, God forhid : and for thy former thought, God forbid it
thee ! What shall ne say then ? What shall we say, seeing I
have said, The passions of sins which are by the Law, did
icork in our members to bring forth fruit unto death: seeing
I have said, IVe are loosed from the law of death wherein we
were held; seeing I have said, That ue should serve in new-
ness of the Spirit, and not in the oldness of the letter. Is the
Lata sin ? God forbid. Why then, O Apostle, hast thou
said those so many things ?
iv. 5. God forbid that the Law should be sin: Bui, he says,
ver. 7. J 1^^^ ^^^^ known sin, but by the Law. For I had not
known lust e.vcept the Law had said. Thou shall not
lust. Now here at once I question thee, thou Manichee,
I question thee, answer me. Is the Law evil which says,
Thou shall not lust? Not even any dissipated and licentious
man would make me this answer. For even the impure are
put to shame, when they are reproved ; and when they ai'e
among the chaste, they dare not shew their wantonness. If
then thou sayest that the Law is evil, which says, Thoushalt
not lust ; it is that thou wouldest lust with impunity, ihou
accusest the Law, because it strikes at your lust. My
brethren, if we did not hear the Apostle saying, Is the
Lair sin ? God forbid: but merely quoting the words of the
Law, where it is said. Thou shall not lust: even though he
did not praise the Law, yet we ought nevertheless to praise
it ; to praise it, to accuse ourselves. Lo, the Law, lo, the
divine trmnpet from on high calls out to man, Thou shalt
not lust. Thou shalt not lust, find fault if thou canst, if thou
canst not find fault, do it. Thou hast heard. Thou shalt not
lust, thou dost not venture to find fault. Because what it
said. Thou shalt not lust, is good : to lust is evil. The Law
blameth evil, the Law prohibiteth thee from thine own evil.
So then evil lust the Law blameth, from thine own evil the
Law prohibiteth thee. Therefore do what the Law enjoin-
elh, do not what the Law forbiddeth, do not lust.
C. But what saith the Apostle ? / had not known lust,
except the Law had said, Thou shalt not lust. For I was
going after my lust, and whither it drew, was I running, and from
its enticements, soft, and from carnal sweetness pleasant, I
The ivorld's laws comiive even at (jrievous sin. 729
fancied to myself great happiness. For the sinner is praised, Serm.
says the Law, in the desires of his soul, and he that doeth ic?i- [153 b'.]
justly is blessed. You find a man following his carnal lusts, Ps.9,24.
and giving himself wholly up a slave to them, catching at plea- /^q ^3
sure from every quarter, living in fornication, drunkenness, E. v.)
(I say no more ;) in fornication, I say, and drunkenness. ^''
These things have I mentioned which are committed by the
allowance* of the laws, but not the laws of God. For who ' licite
was ever brought before a judge, because he has entered a
harlot's brothel.? Who was ever accused at the public
tribunals, because with his^ ballad-singers he has passed his-lyis-
life in loose and filthy wantonness ? What married man
had ever to meet a charge, because he has corrupted his
maid ? That is, in the civil courts, not in the court of 11 eaven :
by the world's law, not by the law of the world's Creator.
But this dissipated, filthy, and wanton man is said to be
happy : to abound in pleasures, to enjoy delight. Yea
verily, if he even steep himself in wine, if he drink measures
without measure : it is not enough to say that he has had to
meet no charge, he gets even the name of a brave fellow; by
so much the more worthless, as he is the more difficult to be
overpowered by his cups. When such things are praised,
and men say, " He is happy, he is a great man, it is well
with him;" and this is not only not thought to be a sin, but
is even thought either a gift of God, or at all events, a sweet,
an agreeable, and legitimate boon ; the Law of God comes
forth and says, Thou shall not lust. That man who thought
it to be a great good, and esteemed it a high happiness, not
to deny to his lust whatever he could, to follow where it
draws, hears, Thott shalt not lust; and he comes to know it
to be sin. God hath spoken, man hath heard, hath believed
God, hath seen his sin; what he thought good, he hath
come to know to be evil ; he hath wished to bridle lust, not
to go after it, he hath ])ut restraint upon^ himself, he hath^strinxit
made an effort, he is conquered. He who was before igno-
rant of his evil, has become instructed, and is conquered, in
worse case than before: he hath begun to be not only a sin-
ner, but a transgressor also. For a sinner he was even before ;
but before he heard the Law, he did not know that he was a
sinner. He heard the Law, he saw his sin : he made an effort
3 B 2
730 Sin increased hy the Liitv; since knoivingly against God.
Serm. to conquer, he was overcome, and laid prostrate : lie became
cm .
[153.B ] ^^^'^^ ^ transgressor of" the Law, wlio was before an unwitting
sinner. This is what the Apostle means, Is the Law sin? God
forbid. But I had not known sin, but by the Law. For I had
not knoxon lust except the Law had said, Thou shalt not lust.
Kom. 7, 7 2ut sin taking occasion by the commandment wrought
in me all concupiscence. Concupiscence was less, when
before the Law thou sinnedst in security, but now that the
bars of the Law are set against thee, the tide of concu-
piscence was (so to say) bridled for a little while, not dried
up : but as the force which carried thee on when there were
no bars, increases, it overwhelms thee now that it hath burst
its bars. Thy concupiscence was less, when it (sxcited thy
passion, but it is all when it transgresses also the LaAv.
Wouldest thou Imow how great it is .? See what it hath burst
through: Thou shalt not lust. It is not man wiio hath
spoken, God hath spoken, the Creator hath spoken, the
Judge eternal hath spoken, no ordinary one hath spoken.
Do then what He hath sjioken. Wilt thou not? Beware of
Him That jndgeth Who hath spoken. But what canst thou
do, O man ? Therefore thou hast not conquered, because
thou hast relied upon thyself.
^i- 8. Attend then now to the former words, which seemed
obscure. For when tie icere in the flesh. To the words
which we repeated above, with which the lesson which
seemed obscure began, attend: For nhen ue were in the
^ftesli, the passions of sins which are by the Law. Why are
they by the La/v? Decause ue were in thejlesh. What is,
Because we were in the flesh ? We relied on the flesh.
For what ! had the Apostle who was speaking, already gone
out of this flesh, or was he speaking to those who had already
gone out of this flesh by death ? Of course not ; but after
the manner of this life, both he uho spake, and they to
whom he spake, were in the flesh. What then is. When we
were in the Jlesh, hut when we relied on the flesh, that is,
confided in ourselves ? For to man is it said, and of men is
Is.40,5.it said. All Jiesh. shall see the salvation of God. What is,
Luke 3, All flesh shall see, but " all men shall see ?" And what is,
John 1, The Word was made Flesh, but, " the Word was made
'^- Mail ?" For the Word was not Flesh, and no soul in
Concupiscence too strong for ma7i, unless he be in God. 731
Hiiii: but under the name oi Flesh Man was signified, when Serm.
it is read, The Word was made Flesh, Therefore, When M'e[i53.B'.]
tvere in the Jtesli, that is, had our conversation in the lusts
of the flesh, and placed therein all our hope, as if in our-
selves; the passions if sins, which are hy the Law, were
by the Law increased. For by the prohibition they made
man a transgressor of the Law : because he who became a
transgressor, had not God for an helper. Therefore, they
did work in our members to bring forth fruit, unto what,
but unto death ? If the sinner was deserving of damnation,
what hope hath the transgressor ?
9. Therefore, O man, thy concupiscence hath conquered
thee : conquered, because it found thee in an evil place : it
found thee in the flesh, therefore hath it conquered thee.
Remove thence : what art thou alarmed at ? 1 have not told vii.
thee to die. Be not alarmed, because I said, " Remove from
the flesh." I have not told thee to die: yea rather, I venture
to say, I have told thee to die. //' ye he dead loith Christ, Col.3, i.
seek those things which are above. Though living in the
flesh, be not thou in the flesh. All flesh is grass; bi/t thel^- '^^^^
Word of the Lord endwreth for ever. Let the Lord be thy i Pet. i,
refuge. Concupiscence is pressing, urging thee, hath gotten " '
great power against thee, by the prohibition of the Law hath
become greater, with a more powerful enemy hast thou to
deal : Be the Lord thy refuge, a toiver of strength from the Ps.60,4.
face of the enemy. Be not then in the flesh, in the Spirit ei, 3.
be. What is, " \\\ the Spirit be?" Put thy hope in God. ^- ^•
For if thou shalt put hope in this spirit, whereby thou art a
man; thy spirit again falls back into the flesh, because thou
hast not given it Him by Whom it may be holden up. It
doth not contain itself, if it be not contained. Abide not in
thyself, get beyond thyself too: put thyself in Him Who
made thee. For if thou shalt have hope in thyself, on re-
ceiving the Law thou wilt be a transgressor. The enemy
findeth thee stripped of thy refuge, he attacketh thee : take
heed lest haply he seize thee, as a lion, and there he none to^l'a'^'>
deliver. Mark well the words of the Apostle lauding theSO.E.V.
Law, accusing himself, acknowledging himself guilty under
the Law, and it may be transferring thy person to himself,
and saying to thee, I had not known sin but by the Law.'j-^"^' '
For I had not known lust, except the Law had said, Thou
7 S'iTheJleshhasswcetuessJmt notlikethe siveetnessq/'Godto oiiewhole.
Serm. s/uil/ )i()t liisl. /Jul sill, takiiiq occasion by the comniand-
CIII ' ^ ^
[153.B.] w^"' irr ought in me all coucupisccnce. For without the
V. 8. Tjuv, sill was dead. What is, was dead? It lay hid, did
V.9. not appear at all, is, as if buried, unknown. But when
the commandment came, sin revived. What is, revived?
15egan to appear, began to be felt, began to rebel against
mc
10. And I died. What is, / died? I became a trans-
V. 10. gressor. And the commandment which was ordained to life,
was found to me. Observe how the Law is praised, the
viii. commandment which was ordained to life. For what a life
is it, to have no lust? O sweet life! Sweet indeed is the
pleasure of concupiscence : it is true, nor would men follow
it, if it were not sweet. The theatre, the show, the wanton
harlot, the filthy song, these to concupiscence are sweet;
Ps, 118, sweet decidedly, pleasant, delightful: but, TJie unrighteous
^■^?^^' have told me delights, but not as Thy Law, O Lord. Sweet
119. they are, pleasant are they, delightful are they: but hear thou
better ; The unrighteous have told me delights, but not as Thy
Law, O Lyord. Happy the soul which is charmed with delights
of this sort, where it is defiled with no filthincss, and is purified
by the clear light of truth. But let not him, whom the Law
of God delighteth. and so delighteth, as to overcome all the
Ps. 84, delights of wantonness, ascribe this delight to himself: The
85 12' Lord shall give sweetness. What shall I say.? O Lord, give
E. V. mg xhsii sweetness, or the other.? Thou art swret, O Lord,
68. ' and in Tlty sweetness teaclt me Thy righteousnesses. In Thy
sweetness teach me, and Thou dost teach me. Then I learn
so as to do, if Thou teachest me in Thy .sweetness. But so
long as iniquity hath charms, and iniquity is sweet, truth is
bitter. In Thy street ness teach me; that truth may be sweet,
that by Thy sweetness iniquity may be despised. Much
better and sweeter is truth, but bread only to the whole is
sweet. What is better and more excellent than the Bread
> obstu- of Heaven.? But only if iniquity doth not set the teeth ^ on
jfj.Q"y ' edge. For the Scripture saith. As a sour grape is hurtful to
10,26. ij(ff teeth, and smoke to the eyes, so is iniquity to them who
use it. What doth it profit that ye praise the Bread, if ye
live evilly? What ye praise, ye eat not. When therefore
thou hearest the word, when thou hcarest the word of righ-
teousness and truth, and dost praise it; nmch more worthy
Who presumes on self, is defeated ere he fights. 733
ot" praise is it, if thou do it. Do then what thou praisest. Serm.
• cm
Wouldest thou say, " I have the will, but not the power ?" n53_B-|
Wherefore hast thou not the power ? Because there is no
health in thee. Whereby hast thou lost thy health, save
that by sinning thou hast offended the Creator ? Therefore
that thou mayest eat with sweetness, that is, with health,
His Bread Which thou dost praise, say unto Him, / .sa/^/, Ps.4i,4.
Lord, have mercy upon me, heal my soul, for I have sinned
against Thee. Therefore, saith he. The commandment, ix.
which ivas ordained to life, the same was found to be unto
death to me. For he was before to himself an unknown
sinner, he has become an open transgressor. Lo, wltat was
ordained to life, was found unto death lo him.
11. But sin, saith he, taking occasion by the co7nmand-^^^-1)
ment, deceived me, and by it slew me. Thus it fell out first
in Paradise: Taking occasion, saith he, by the commandment,
deceived me. See the serpent whispering to the woman.
He enquired of her, what God had said: she answered, God Gen. 3,
hath said to tis. Of every tree, which is in the garden, ye shaW^^^ ^\q
eat; but of the tree of knowledge of good and evil ye shall ^T'
not eat. In the day that ye eat thereof ye shall surely die.
This is God's commandment. The serpent on the other
hand says. Ye shall not surely die. For God knew that in
the day ye eat thereof, your eyes shall be opened, and ye shall
be as gods. Sin then taking occasion by the commandment
deceived me, and by it slew. With the sword that thou didst
carry, the enemy hath slain thee : with thine own arms hath
he conquered thee, with thine own arms destroyed thee.
Receive the commandment; know that these are arms, not
whereby the enemy may kill thee, but whereby he may be
killed by thee. But rely not on thine own strength. See
the little David against Goliath, see the little against the
great ; but placing reliance on the Name of the Lord. Thou i_^Sam.
comest to me, saith he, ivith a shield, and a spear, I in, the '
Name of the Almighty God. Thus, thus, in no other way ;
in no other way whatever is the enemy laid prostrate. Whoso
presumeth on his own strength, is prostrated himself, before
he fights.
12. Yet see, Beloved, see how again and again the Apostle x.
Paul is a most express praiser of the divine Law against
734 The Law occasioned not sin but the knowledge of it.
Serm. the madness of the Manichees, see what he subjoins: Where-
[l^i^.^fore the Law indeed is holy, and the commandment holy,
Rom. i^and jmt,and good. Could it be ])raised more fully? A little
^^" before by that expression which he used, Gud forbid, he had
defended it from an imputation, not praised it. It is one
thing to defend from a charge imputed, another to extol with
due encomium. The charge iinputed was, What shall
we say then? Is the Law sin? The defence, God forbid.
' By a word is the truth defended; for that great is the
authority of the Apostle who defends. Why should he make
2 Cor. any long defence ? God forbid, is sufficient. Would ye,
^^' ^' he says, seek a proof of Christ Who speakcth in me ? But
now: Wherefore the Law indeed is holy, and the command-
ment holy, and Just, and good.
Rom. 7, 13. Was then that which is good, made death unto me ?
^^' God forbid. For death is not good. But sin that it might
ajjpear sin, by that ichich. is good wrought death to me.
The Law is not death, but sin is death. Now he had said
some lime before. Without the Law sin icas dead. Where
I gave you to understand, that by was dead, he meant, " lay
hid," " did not appear." Now see with what truth this was
said: Sin, saith he, that it might appear sin. He did not
say, that it might be: because it teas, even when it did not
appear. Sin that it might appear sin. What is, that it
might appear sin ? For / had not known hist, except the
Law had said, Thou shall not lust. He did not say, " I had
not had lust," but, / had not known lust. So here also he
does not say," That it might be sin;" but, that it might
appear sin, by that which is good ivrought death to me.
What death ? That it might by the commandment become
above measure sinful or sin. Mark, above measure sinful.
Why above measure ? Because now there is transgression
Rom. 4, too. For where there is no law, there is no transgression.
* J 14. See then, brethren, see how the race of mankind hath
flowed from the first death of that first man. For sin from
Rom. 5, the first man entered into this world, and death by sin, and
so it passed through unto all men. It passed through, attend
to the word which ye have heard: consider, see what is, eV
passed through. It passed through: thence even the little
infant is in guilt; it hath not yet done, but it hath derived
Unlioliness of all human birth, holiness of our Lord's. 735
sin. For that sin did not stay in the source, but passed Serm.
cm.
[153.B.]
through: passed through not to this and that man, but unto r^^^l^
all men. The first sinner, the first transgressor, begat sinners
under the penalty of death. To make them whole, the Saviour
from a Virgin came. In that He came to thee, not in
the way thou camest; (for He came not of the concupis-
cence of the male and female, not of that bond of concu-
piscence. The Holy Ghost, it is said, shall come upon thee. Luke i,
This was said to a Virgin, was said to one fervent in faith, ''*
not inflamed by the concupiscence of the flesh : The Holy
Ghost shall come upon thee, and the Power of the Highest
shall overshadow thee. She who had such an Overshadowing,
how could she be inflamed with the heat of passion ?) In
then that He came to thee not in the way thou camest, He
maketh thee free. Where found he thee \ Sold under sin, Rom. 7,
lying in the death of the first man, deriving the sin of the ^'^'
first man, having guiltiness before thou couldest have a
choice. Lo, where He found thee, when He found thee
as an infant. But thou hast got beyond the infant's age;
lo, thou hast grown on, to the first sin hast added many; thou
hast received the Law, hast become a transgressor. But be
not troubled: Where sin abounded, grace hath much more Rom. 5,
abounded. Turn we to the Lord, &c. ^^^
SERMON CIV. [CLIV. Bkn.]
Oa the words of the Apostle, Rom. vii. " We know that the Law is
spiritual, but I am carnal," &c. against the Pelagians, who atfirm, that
a man can be in this life without sin.
Delivered at the table of St. Cyprian, Martyr.
1. Yesterday's lesson from the Apostle St. Paul's Epistle,
ye who were present at the sermon, heard : to that lesson,
the one which has been read to-day, is the sequel. That
difficult and dangerous place is still in hand, which by the
assistance of our Lord, so far as ye aid me by your religious
affection with Him, and according to the strength which He
736 The Lata discovered man to himself.
Sekm. dcigus to give, 1 have undertaken to explain and unravel to
r,gj g, you. Give me a patient attention, Beloved, that, if by reason
ot the obscurity of tlie subject J have a difficult exposition,
• vocem I may at least have an easy speaking '. For if both are
difficult, my labour will be great; and I only wish my labour
may not be in vain. But that my labour may be of use,
let your hearing be patient. That the Apostle does not
blame the Law, I satisfied (as I imagine) those who heard
Rom. 7, me yesterday. For he said in that place, What shall ive say
^- then 'f Is the Law sin ? God forbid. But I had not known
sin, but by the Law. For I had not known hist, except
V. 8. the Law had said. Thou shalt not lust. But sin, taking
occasion by the commandment wrought in me all concu-
piscence. For without the Law sin was dead, that is, was hid,
V. 9. did not appear. But I icas alive without the Law once : but
when the commandment came, sin revived. And I died,
y 10. '^'^'^ f^^ commandment which was ordained to life, (for
what has so close a relation to life, as thou shall not lust ?)
V. 11. was found unto me to death. For sin taking occasion by
the commandment deceived me, and by it slew me: it alarmed
concupiscence, not extinguished it; it alarmed, did not get
it under; it introduced fear of punishment, not love of
V. 12. righteousness. Wherefore, says he, the Law indeed is holy,
V. 13. and the commandment holy, and Just, and good. Was then
that which is good, made death unto me ? Ood forbid. For
the Law is not death, but sin is death. What then came by
occasion of the commandment.^ But sin that it might appear
sin: for it lay hid when it was called dead: by that which is
good wrought death to me; that, with the addition of trans-
gression, it might by the commandment become above measure
sinful, or sin; because to sin there would not be transgression
added, if there were no commandment. For the same Apostle
Rom. 4, says expressly in another ])lace. For where no law is, there
^^' is no transgression. What then .? How do we doubt that the
Law was given to this end, that man might find out himself?
For when God did not ])rohibit him from evil, man was
unknown to himself; he did not find out his languid power,
save when he received a law of prohibition. He found him-
self out then, found himself out in evil case. Whither
could he flee from himself? For whithersoever he would
' Whatliad. I do not^'ifsaidofS.Paul^ofconcupiscence^notofsin.^'^'
flee from himself, he foUoweth himself. And what profit is Serm.
•J
this knowledjje from the discovery of himself, to him whomrj^^^'
self-knowledge only woundeth ?
2. It is he then who hath found himself, who speaketh
also in this lesson which has been read to-day. We know, Rom. 7,
saith he, thai ihe Law is spiritual, but I am carnal, sold
under sin. For that tvhich I do, I know not. For uhat 1 "•
V. 15.
would, that do I not ; but what I hate, that do I. There is
a question in this passage for great diligence, who should be
understood, whether the Apostle himself who spake ; or whether
in a figure he transferred some one else to himself, that he
might in himself touch him, as he said in a certain place,
But all these tJtiugs I Jiave in a figure transferred to tnyself ^ ^^' '
and to Apollos for your sakes, that ye might learn in us.
If then it is the Apostle wlio speaks, (which no one doubts,)
and when he says, IVIiat I would, that do I not, but what I
hate, that do I, he speaks not of any other, but of himself:
what are we to understand, my brethren? Is it that the
Apostle Paul, for example, would not commit adultery, and
did commit adultery ? would not be covetous, and was
covetous ? But who of us would dare to involve himself in
such blasphemy, as to entertain this idea of the Apostle }
Perhaps then it is some one else: perhaps it is thou; either
it is thou, or it is he, or it is I. If then it be any of us, let
us listen to him speaking as if of himself, and without aught
of anger let us amend ourselves. But if it is he himself, for
perhaps it is he himself; let us not understand his words,
JVhat I would, that do I not ; but what I hate, that do I,
in such sense, as if he would be chaste, and was an adulterer,
or would be merciful, and was cruel; or would be pious, and
-was ungodly. Let us not lake, What I would, that do I
not ; but ivhat I hale, that do I, in such a sense.
3. In what sense then ? I would not lust, and 1 do lust, m*
What said the Law? Thou shall not lust. Man hath heard
the Law, bath acknowledged his corruption ^: hath proclaimed ^'t'^i™
war, hath found captivity. But perhaps it is some other
man, not the Apostle. What shall we say then, Brethren ?
Had not the Apostle any concupiscence in his flesh, which
he would not have : to which nevertheless though existing,
provoking, suggesting, soliciting, inflaming, tempting, he
738 S. Paul con/esses that he teas not yet perfected ;
Serm. would not consent ? I tell you, Beloved, If we shall believe
,j^J^\that tlic Apostle had no infirmity of concupiscence at all
-— against which to struggle, we believe high things of him ;
and I wish it may be so. For we ought not to envy the
Apostles, but to imitate the Apostles. Nevertheless, Dearly
Beloved, I hear the Apostle himself confessing, that he had not
yet attained to so great perfection of righteousness, as we
believe to be in the Angels ; an equality with which Angels
we hope for, if we attain to that we wish for. For what else
doth the Lord promise us in the Resurrection, when He
Mat. 22, saith, Li the resurrection of the dead, they shall neither be
^^\ giveh in inarriaqe, nor marry ; for they shall not die^ any
35. 36. ' more, hut shall he equal to the Angels of God ?
' .^°°^ 4. One will say then, " And whence knowest thou that the
mori Apostle Paul had not yet the righteousness and perfection of
an Angel?" I do the Apostle no injury, I only believe the
Apostle himself, I seek no other witness ; I do not listen to
surmises, I do not care for excessive praise. Tell me, holy
Apostle, of thyself, where no one doubts that it is of thyself
thou speakest. For when thou saidst. What 1 would, that
Pelagi- do I not ; but what T hate, that do I: there are who say,
DeGrat. t^^^t thou hast in a figure transferred to thyself some other
Chr. lib. person, toiling, failing, vanquished, captive. Do thou tell
(43.*) " me of thyself, where no one doubts that it is of thyself thou
^°°Yk ^**t speaking. Brethren, says the Apostle, / count not myself
2.0.3.4. to have apprehended. And what doest thou.? But one
^^^o\t\lhinfi I do,for(jettin<j those things tvhich are behind, stretch-
& lib. 6. ing forth myself unto those which are before, according to
(70-4.) ^y aim^, he says, not according to perfection ; according to
Phil. 3, my aim Ifolloio after the prize of the supernal calling of God
^^'. in Christ Jesus. He had already said above. Not as though I
2 secun- had already attained, or were already perfect. There is
tendo^' gainsaying still, and it is said, " The Apostle said all this,
nem. because he had not yet attained to immortality ; not because
\^ he had not yet attained to the perfection of righteousness." He
^ ^- was then already as righteous as the Angels, but not yet immor-
tal as the Angels are. " So it is," say they, " it is altogether
so." You have just said, " He was as righteous as the Angels
are, but not immortal yet, as the Angels are." So then he
possessed the perfection of righteousness already, but in
Kara
crK09rdv
had yet to fear undue elation. 739
foUowinor after the supernal prize, he was seeking for im- Serm.
, V, CIV.
mortahty. [i54.B.]
5. Shew us, holy Apostle, some other clearer passage, j^,_
where thou seekest not for immortality, but where thou con-
fessest infirmity. Here again too there is a whispering
already, gainsaying already. I fancy that I hear the
thoughts of some, and it is said to me here, " It is true ; I know
what you are about to say: he does confess infirmity, but of
the flesh, not of the mind ; he does confess infirmity, but of
the body, not of the soul ; now it is in the soul that perfect
righteousness exists, not in the body. For who knows not
of course that in the body the Apostle was frail, in the body
was mortal, as he says; JVe have this treasure in earthen 2Cot. 4,
vessels. What hast thou to do with the earthen vessel? Say
something of the treasure. If it had any deficiency, if there
were any thing that could be added to it for the gold of
righteousness, let us find it." Let us hear him himself, lest
we be thought to be doing him wrong. And lest, hy the '^ Cot.
abundance of my revelations^ says the Apostle; lest by the '
abundance of my revelations J should be exalted above
measure. Here surely ye recognise the Apostle, having
an abundance of revelations, and fearing the downfall of
elation. That you may know then, that the same Apostle,
who wished to make others whole, was still in process of
healing himself; that you may know that he was himself as
yet in process of healing ; if you value his honour highly,
hear what the Physician applied to him against swelling;
hear not me, hear him himself. Hear him confessing, that
you may feel him teaching. Hear; And lest by the abundance
of my revelations I should be exalted above measure. Lo, I
can now say to the Apostle Paul, Lest thou should be exalted
above measure, holy Apostle ? Hast thou yet to beware,
lest thou be exalted above measure? Hast thou yet cause
to fear, lest thou be exalted above measure } Is medicine
yet to be sought for thine infirmity, lest thou be exalted above
measure ?
6. What, saith he, art thou saying to me ? Do thou too v.
hear what 1 am: and be not high-minded, but fear. Hearf^^^Q
how the feeble • lamb should walk, when the ram is thus in'brevis
peril. Lesi^ saith he, by the abundance of my revelations I
740 Saints, while here, both carnal and spii'itiial.
Serm. should be exalted above measure, there was qireu to me
CIV
[I54.ri.j^ Ihorn in the Jlesh, an angel of Satan, to buffet mc.
What a swelling had he to fear, who received so very smart-
'epithe- ing an application ^ Now then say, that there was as great
righteousness in him, as there is in the holy Angels. What,
perhaps an holy Angel in heaven receives a thorn, an
angel of Satan, wherewith to be buffeted, lest he be exalted
above measure ? God forbid we should surmise this of the
holy Angels. We are men, let us^ acknowledge the holy
Apostles to be men; chosen vessels, but as yet frail, as yet
in pilgrimage in this flesh, not yet triumphant in the heavenly
2 Cor. country. Therefore since he besought the Lord thrice that
12 8. . .
' * this thorn might be taken away from hiui; and was not heard
2exau- to his will, because he was better- heard to his health, perad-
venture there is nothing unsuitable in his speaking of himself,
Rom. 7, when he says. Now ye know that the Law is spiritual, but I
am carnal.
Gal. 6, 7. Is then the Apostle carnal, who said to others, Ye who
are spiritual instruct such an one in the spirit of meekness :
does he address others as spiritual, and is himself carnal?
But what did he say to these same spiritual ones, for that
they were not yet in heavenly and angelic perfection, were
not yet in the security of that country, but were occupied in
the solitude of this present pilgrimage : what did he say lo
them? He certainly called thena spiritual: Ye, he says,
ivho are spiritual, instruct such an one in the spirit of meek-
ness, considering thyself, lest thou also be tempted. See,
whom he before called spiritual, for him did he fear the
frailty of temptation, by which the spiritual might be
tempted, though not from the mind, certainly from the flesh.
For he is spiritual, in that he liveth according to the Sj)irit;
but as yet by reason of the mortal part, carnal: at once
spiritual, and carnal. Behold the spiritual: With the mind
B,om. 7 , f serve the Law of God. Behold the carnal: but with the
25.
flesh the law of sin. Is then the very same person at once
spiritual, and carnal.^ The very same undoubtedly, as long-
as he liveth here, so he is.
8. Do not thou wonder, whosoever thou art, who yieldest
and consentest to carnal lusts, who thinkest them either
good for the satisfying of the lulness of passion, or at least
To follow lust, wholly carnal ; not to lusty wholly spiritual. 741
seest them bad only in such wise, as yet to consent by Serm.
yielding to them, and to follow whither they lead, and to [154.3 j
perpetrate the evils they suggest; thou art wholly carnal.
Whosoever thou art, who art such as this, thou art wholly
carnal. But if thou lust indeed, which the Law forbids, vi.
when it saith, Thou shall not lust, but vet observest another P,^"*^'^'
' . 21. Sept.
thing which the Law also saith, Go not after thy lusts ; ^cc\a^^
thou art in the mind, spiritual, in the flesh, carnal. For it ^^' ^^•
is one thing, not to lust : another, not to go after one's lusts.
Not to lust, is the state of one altogether perfect ; not to go
after his lusts, is the state of one fighting, is the state of one
wrestling, is the state of one labouring. When the battle is
raging, why despair of victory? When will victory be?
When death shall be swalloued up in victory. For then
will be the song of the triumphant, not the toil of the com-
batant. What shall be that song of the triumphant, when
this corruptible shall have put on incorruptiou, and this 1 Cor.
mortal shall have put on immortality ? You see the con-^J
queror, hear his exultation, await his triumph. Then shall
be brought to pass the saying that is written, Death, is
swaUoived up in victory. O death, where is thy contention ?
0 death, where is thy sting? Where is it ? Lo, it was, and
is not. O death, where is thy contention? Behold the con-
tention of death ; What I would, that do I not. Behold the
contention of death: We know that the Law is spiritual,
but I am carnal. If then the Apostle speaks of himself; if,
1 say, I do not decide it; if of himself the Apostle says,
We know that the Law is spiritual, but I am carnal: for in
the mind, spiritual, in the body, carnal: when wholly
spiritual? When It is sown a natural body, it shall rise \ Cor.
again a spiritual body. For at present, when the conten- ^^' ^'**
tion of death is at its height, v:hat I tvould, that do I not;
in part spiritual, in part carnal; in the better part spiritual,
in the lower part, carnal. As yet I am in conflict, I have
not yet overcome; a great thing it is for me not to be over-
come. What I xcoidd, that do I not; but ivhat 1 hate, that
do 1. What doest thou ? I lust. Though I consent not to
my lust, though I go not after my lusts : nevertheless I still
lust; and beyond doubt it is I myself even in this part of me.
9. For it is not I in the mind, and another in the flesh.
742 Who consents not to hist, consents to the Law.
Seum. But wliat ? So then J myself ; because it is I in the mind,
[154.B.] I ill the flesh. For there are not two contrary natures, but,
vii. of both, one man ; because One God, by Whom man was
Rom. 7, made. 80 then I myselj\ I myself, with the mind serve the
Law of God; but with the jiesh the law of sin. With the
mind 1 do not consent to the law of sin : but yet I would
not there should be in my members any law of sin. In then
that T would not, and yet there is ; what I icoidd, that do I
not; in that 1 lust, and would not, what I would., that do I
not; but what I hate ^ that do I. What do I hate ? To lust.
I hate to lust, and yet I do so with the flesh, not with the
mind ; what I hate^ that do I.
V. 16. 10. Now if I do that which I would not; I consent unto
the Lavj that it is good. Wliat is this, If I do that ichich I
would not., I consent unto the Law, that it is good? Thou
wouldest consent unto the Law, if thou didst what it would ;
thou doest what the Law hateth, how dost thou consent
unto the Law ? Certainly, If I do that which I would not;
I consent unto the Law, that it is good. How ? Because
the Law enjoins, Thou shall not lust. What would \: Not
to lust. By wishing what the Law wishes, / consent unto
the Laiv, that it is good. If the Law said, Thou shalt not
lust, and I wished to lust; I should not consent unto the
Law, and by that perverseness of will 1 should be in absolute
divergence from it. For when the Law says, Thou shall
not lust, and I wish to lust ; I do not consent unto the Law
of God. What is the case at present? what sayest thou, O
Law? Thoit shalt not hist. And I too would not lust, T
too would not; what thou wouldest not, I would not; there-
fore I consent, because what thou wouldest not, I would not.
My infirmity doth not fulfil the Law: but my will praiseth
the Law. So then if / do that ivhich I tcould not; I
therefore consent unto the Law, in that I would not what it
would not, not in that I do what I would not. For this
doing is lusting, not consenting to lust; that no one may
now in the Apostle seek for himself an example for sinning,
and establish a bad example. What I woidd, that do I not.
For what saith the Law ? Thou shalt not lust. And I would
not lust, and yet I do lust; although I give no assent to my
lust, although I go not after it. For I resist, I turn my mind
Under grace, man " knows riof lust, in that he consents not to it. 7 A 3
away, I refuse it arms, I hold in my members; and yet there Serm.
takes place within me that which I would not. What the^jg^^^
Law would not, I with the Law would not ; what it would
not, I wovdd not: therefore I consent unto the Law.
11. But in that it is I in the flesh, it is I in the mind;
yea, more I in the mind, than in the flesh. For in that it is
1 in the mind, it is 1 in the governing part ; for the mind
governs, the flesli is governed; and it is more I in that
whereby I govern, than in that whereby I am governed. In
then that it is more I in the mind; Noiv then it is no more viii.
/ tliat do it. What is, Now then? Now then, now that^-^''^"
1 have been redeemed, who was before sold under sin, now
that I have received the Saviour's grace, that in the mind
/ may delight in the Law of God, it is no more I that do it,
but sin that dwelleth in me. For I know that in me. v. 18.
Again then in me: hear what follows; that is, in my Jlesh,
dwelleth no good thing. For to will is present with me.
I know. What dost thou know .' That in me, that is,
in my flesh, dwelleth no good thing. Thou hadst said some
time since, That which I do, I know not. If thou knowest
not, how dost thou know? Now thou sayest, / know not;
now thou sayest, 1 know: I know not how to understand it.
Is it this that I understand ? For where he says. That which
I do, I know iiot : he meant by / know not, I approve not,
I allow not, it does not please me, I do not consent, I do
not praise it. For so Christ will not know those, to whom
He will say, / knotv you not. By all means, I understand Matt. 7,
this also, /or that which I do, I know not; in that, that which ^"
1 do not, I do not know. For it is not I that do it, but sin
that dwelleth in me. Therefore I know not: because it is
not I that do it, as it is said of the Lord, Him Who knew2CoT.5,
not sin. What is, knew not f' What then, did he not know '
what He reproved ? did He not know what He punished .''
If then He did not know what He punished. He punished
unjustly. But in that He punished justly, He knew what
He punished. And yet He knew not sin, in that He did no
sin. For that ivhich I do, I know not: for what I would,
that do I not; hut what I hate, that do I. If then Ido that
which I would not, I consent unto the Law that it is good.
Now then, now that I have received grace, z7 is not L thai do
3 c
744 Saints ' accomplish'' not, in that they would not have y'Jiesh rebel.
Serm. it ; the mind is free, the llesh captive. It is not T that do
CIV
[154.B.] ''» ^^'f ^^" ^^'f't duelleth in me. For I knoiv that in me,
that is, in vnj flcsli, divel/cih no good thing.
Kom. 7, 12. For to will is present with me, hut to accomplish
that wliich is good, is not ])resent. To ivill is present, to
aecomplislt is not present. He did not say to do, bnt to
ix. accomplish. For thou art not without doing. Concupiscence
rebels, and thou conscntest not; anotlier man's wife charms
thee; and thou assentest not; thou turnest thy mind away,
enterest into the secret of the mind. Thou seest con-
cupiscence in uproar without, thou pronouncest sentence
against it, keeping thy conscience pure. " I will not," thou
sayest, " I will not do it." Suppose that it has delights,
V. 22. T will not do it, I have wherein to find delight. For 1 delight
in the Law of God after the inner man. Why raisest thou
this uproar from thy flesh .'' Why tumultuously suggest
foolish, passing, unstable, vain, hurtful delights, and in
Ps. 118, garrulousness as it were tell them to me.? The unrighteous
^yP*'/mi;e told me delights. Thence arises too this concupiscence.
119- It tells me delights, but not as Thy Law, O Lord. For
I delight in the Latv of God; not of myself, but of the
grace of God. Thou concupiscence makest a tumult in the
Ps.56,4. flesh, thou dost not subdue the mind unto thyself. / will
hope in God, I will not fear what fiesh can do unto me.
With myself, myself, that is, the mind not consenting, the
flesh makes this tumult. In God, says he, loill I hope,
I icill not fear tvhat flesh can do unto me. As not the
flesh of others, so neither mine own. Does he then in
whom these things are passing, do nothing? He does much :
what he does is great, but yet he does not accomplish. For
what is to accomplish ? O deaths ivhere is thy contention ?
So then, to will is present ivilh me, hut to accomplish that
which is good, not.
Rom. 7, 13. For the good that I would, I do not; hut the evil that
^^- / would not, that I do. And he repeats, Notv if I do that
I would not, that is, if 1 lust; it is no more I that do it, but
V. 21. sin that dwelleth in me. I find then a law when I ivould
do good. I find the Law a good thing; the Law is a good
thing, the Law is something good. Whereby do I prove it.?
Because I wish to fulfil it. I find then a law, that when
The soul, through its oicn delights, resists delights of the Jlcsh. 7J5
/ would do good, evil is present with me. And this with me. Serm.
For the flesh is none but mine own, it is neither flesh ofrjg^j^-i
another substance, or flesh of another principle, or the soul
from God, and the flesh of the nation of darkness'. God
forbid. Sickness resisteth soundness. It lieth half dead by
the way, it is yet under treatment, all its sicknesses are being Luke
cured. What I would, that do I not ; but what I hate, thatpj ^q'^
do I. Now if do that I woidd not; then find I a law, that^-
when I would do good, evil is present with me. What evil ?
14. For I delight in the Law of God after the inner man. x.
I see another law in my members, resisting the law of my ^^^]-^ ^
mind, and leading me captive in the law of sin, which
is in my members; captive, but by the flesh ; captive, but
by a part. For the mind resists and delights in the Law of
God. For thus must we understand it, if of himself the
Apostle speaks. Now then if the mind does not consent to
sin, provoking, suggesting, flattering, if the mind does not
consent, since it has other delights of its own within, de-
lights which in no way are to be brought into comparison
with the delights of the flesh ; if then it does not consent,
and there is in me something dead, and something living,
death still contendeth, but the living mind consenteth not.
Is not this death in thee ? Doth not that which is dead,
belong to thee .? Still hast thou contention. What is to be
hoped for too from this state ^
15. Wretched man that I am: though not in the mind, v. 24.
yet in the flesh a wretched man. For one is not man in the
mind, and in the flesh not man. For who ever hated his EY>hef>.
own flesh? Wretched man that I am, who shall deliver me '
from the body of this death? What is this, brethren .^ He
seems to wish to be rid of the body. Why art thou in a
hurry? If thy aim be only this, to be rid of the body;
death will sometime or other come, and the last day, when it
comes, will doubtless deliver thee from this body of death.
What mean thy heavy sighs ? What mean thy words, Who
shall deliver me? Thou who speakest art a mortal, thou
who speakest must some day die. The separation of the
mind from the flesh must come some day or other: by reason
of the shortness of life it is never far off", by reason of daily
» See Aug. Conf. Trans. Oxf. Edit. Note A at the end.
3 c 2
74() The evil loosed from the body of death, to have it again for ever ;
Serm. chances, when it may be thou knowest not. So then,
154^B.] ^vhcthcr thou art in haste or slow, all human life is short :
wherefore thy heavy sif^hs, and thy words, Who shall deliver
me from the body of this death?
xi. 16. Then he subjoins : The grace of God through Jesus
Rom. 7, Christ our Lord. For the Heathen who have not the grace
Vuig. of God through Jesus Christ our Lord, shall they not die.?
Shall they not sometime or other at the last day be loosed
from the flesh ? shall they not in that day be delivered from
the body of this death? What is it that thou wouldest
ascribe, as something great, to the grace of God through
Jesus Christ our Lord, in that thou shalt be delivered from
the body of this death? The Apostle, if we have caught his
meaning, yea rather because, by the Lord's help, we have
doubtless caught it, answereth thee and saith, " I know what
I am saying. You say that the Heathen are delivered from
the body of this death, in that the last day of this life will
come, and they shall be loosed for a time from the body of
John 6, this death. Yea the day irill come, when all that aie in the
' ' graves shall hear His Voice, and shall come forth ; they
that have done good, unto the resurrection of life : behold,
deliveredy>'ow the body of this death. They that have done
evil, unto the resurrection of damnation : behold, they are
returned to the body of this death. The body of this death
returns to the ungodly, nor shall he be ever loosed from it.
Then there shall not be eternal life, but eternal death, be-
cause eternal punishment,
xii 17- But do thou, O Christian, pray as much as thou canst,
cry out and say, iVretched man that I am, uho shall deliver
me from the body of this death ? Thou hast an answer :
thou hast security given thee not of thyself, but of thy Lord :
thou hast security given thee of thy pledge, Hope thou
with Christ for Christ's khigdom ; thou boldest already the
Blood of Christ as a pledge. Say, say. Who shall deliver
me from the body of this death ? That it may be answered
thee, The grace of God through Jesus Christ our Lord.
For thou wilt not in such wise be delivered from the body of
this death, as not to have this body. Thou wilt have it,
but not any more, of this death. It will be the same, but
not the same. It will be the same, in that it will be the
the good, to receive it free from death. 747
self-same flesh : it will not be the same, in that it will not ^^^y-
be mortal, tn such wise, in such wise wilt thou be delivered [154.B.]
from the body of this death, as that this mortal shall pnt
on immortality, and this corruptible shall put on incor-
ruption. By whom ? Through whom ? By the grace of
God through Jesus Christ our Lord. Since by one man came \^°^[
death, by One Man came also the resurrection of the dead. 22.
As in Adam all die: hence thy groans. In Adam all die:
hence thy groans, hence thy conflicts with death, hence
the body of this death. But as in Adam all die, even so in
Christ shall all be made alive. When thou art made alive,
and hast received an immortal body, wherein thou sayest, 0
death, where is thy contention ? thou shalt be delivered
from the body of this death : yet not by thine own power,
but by the grace of God through Jesus Christ our Lord.
Let us turn to the Lord, &c.
SERMON CV. [CLV. Ben.]
On the words of the Apostle, Rom viii. " There is therefore now no
condemnation to them, which are in Christ Jesus, &c." Against the
Pelagians.
Delivered in the Basilica of the Holy Martyrs of Scillita *.
\. The Holy Apostle's lesson of yesterday terminated at i.
the point, where it is said, So then ivith the mind I myself Rom. 7,
serve the Law of God, but with the flesh the law of sin. By'
which conclusion the Apostle made it plain, that he liad
used the words he had said above, Now then it is no more /^- 17-
that do it, but sin thaJ dwelleth in me; with this view, in
that he did not with the mind do by consenting, but with the
flesh by lusting. For this he calls by the name of sin, from
whence all sins arise, that is, from carnal concupiscence.
For whatsoever sins there be in words, in deeds, in thoughts,
* These were twelve martyrs, of Actsof these Martyrs are extant. Vid.
whom three were women, put to death Ruinart. Act. Pr. Martyr. These mar-
in the seventh year of the Emperor tyrs were probably natives of ScilUfa,
Severus under Saturninus Proconsul of a town apparently of the Proconsular
Africa, the first who, as Tertulliaa (ad province of Carlhage. ViJ. Baron.
Scap.c.3.)says, inflicted capital punish- Annal. Eccles. ad ann. 202. They are
ment on the Christians at Carthage Q«« honoured in the Church on the 1 7th
primus hie gladium in nos egit. The July. Vid. Martyr. Rom. Baron.
748 In the Saints, sin loses its reiijn here, perislics hereafter.
Skrm. arise not but from evil desire, aviso not but from unlawful
C V
[I6.5.B.J delight. If then we resist this unlawful delight, if we consent
Kom. (), not to it, if we yield not our members as instruments; si7i
doth not reign in our mortal body. For sin first loseth its
reign, and so perisheth. In this life then, as far as the
8aints are concerned, it loseth its reign, in the other it
perisheth. For here it loseth its reign, when we go not after
1 Cor. our lusts ; but there it perisheth, when it shall be said, O
''' "■ death, where is thy contention ?
2, Therefore when the Apostle had said, With the mind
I serve the Law of God, but with the flesh the law of sin ;
by not yielding his members to the commission of iniquity,
but only by lusting, and yet not surrendering to unlawful lust;
therefore when he had said, With the mind I serve the Law
of God, but u-ith the flesh the law of sin; he went on and
Rom, 8, said, There is therefore now no condemnation to them which
^' .. are in Christ Jesus. To them which are in the flesh there is
condemnation ; to iheni ichiclt are in Christ Jesus there is no
conclem)iation. That you might not suppose that this was
to be hereafter, he therefore added, now. Hereafter wait for
this, that there be not even lust in thee, against which to
contend, wherewith to have conflict, whereunto not to con-
sent, which to bridle, and to tame; wait for this hereafter,
for it shall not even exist. For if that which from the mor-
tal body contendeth with us shall be hereafter also, O death,
where is thy contention ? will be false. What then is to be
1 Cor. hereafter, we may l<now. For then shall be brought to pass
^^^ ^^' the saying that is written, Death is swalloued up in
victory. O death, where is thy contention ? O death, where
is thy sting? For the sting of death is sin, but the strength
of sin is the Imw. Because by the prohibition desire is
increased, not extinguished. The Law gave strength to sin,
by enjoining only through the letter, not by succouring
through the Spirit. So then then this shall not be; but what
nowf Do you ask, what there is noiv ? What he said a little
Rom. 7, before also: Noiv then it is no more I that do it: there too
it is now. What is. It is not I that do it? I do not consent,
I do not agree, I do not resolve, it is always displeasing to
me : I restrain my members. And this is a great thing :
since there is from the flesh concupiscence, and to the flesh
Man set free by the Into of the Spirit in his heart. 749
belong the members of the body, when sin, that is, the lust Serm.
of the flesh, doth not reign, the mind hath more power to [165.B.]
restrain the members of the flesh, that they be not yielded as
instruments of iniquity, than the lust of the flesh itself hath
to set in motion the members of the flesh. So then concu-
piscence is of the flesh, and the members of the flesh ; yet
the mind, forasmuch as it hath the supreme power ; if, that
is to say, it be assisted from above, (lest whilst we ascribe
much to it against the grace of God, we make it not a king,
but a tyrant:) such power I say hath the mind, in such wise
ruleth, when it is ruled, that with the members of the flesh
itself, against the lust of the flesh itself, it is able to do what
the Apostle says, Let not sin therefore reign in your mortal'Rom.6,
body, to obey the desires thereof: neither yield ye your mem-
bers as instruments of iniquity unto sin.
3. There is therefore now no condemnation to them which m-
are in Christ Jesus. Let them not be disquieted, if they
are provoked by unlawful lusts: let them not be disquieted,
for that there seemeth still to be a law in the members
resisting the law of the mind. For there is no condemnation.
But to whom? To whom even noiv? To them tchich are in
Christ Jesus. Where then is that sentence, of which he
spake just before, / see another law in my members resisting Rom. 7,
the law of my mind, and bringing me into captivity in the '
law of sin which is in my members'? Me, that is, he meant,
by the flesh, not by the mind. Where then is that law, if
there be no condemnation to them ivhich are in Christ Rom. 8,
Jesus'^ For the Law of the Spirit of Life in Christ Jesus. '
For the Law, not that on Mount Sinai in the letter : For
the Law, not that in the oldness of the letter: but, The Laiv
of the Spirit of Life in Christ Jesus hath made thee free
from the law of sin and death. For that thou shouldest
delight in the Law of God after the inward man, whence
shouldest thou have, had not the Law of the Spirit of Life
in Christ Jesus made thee free from the law of sin and
death ? Therefore, thou soul of man, that thou ascribe it not
to thyself, that thou be not exceeding proud, nay, that thou
be not proud at all, O soul of man, because thou dost not
consent to the desires of the flesh, because the law of sin
doth not depose thee from thy throne': The Law of ihe^nvce
750 The Finger of God, by which the Law written, the Holy Ghost
Serm. Spirit of Life in Christ Jesus hath made thee free from the
pv ' ' •
fioo.B.l'"^ of sin and death. That Law hath not made thee free,
Rom. 7, whereof it was said above, That we should serve in new-
®" ness of the Spirit, and not in the oldness of the letter. Why
did not it make thee free ? Was not it also written by the
Finger of God ? Is not by the Finger of God, the Holy
Spirit understood? Read the Gospel, and see how when one
Mat.i2, Evangelist says, when the Lord was speaking. If I by the
Lukeil ^P^''^f of ^od cast out devils: another says, //' / by the
20. Finger of God cast out devils. If then that Law was also
w ritten by the Finger of God, that is, by the Spirit of God :
by which Spirit Pharaoh's magicians being conquered said,
Exod.8, This is the Finger of God: if I say this Law also, yea rnther,
forasmuch as it also was written by the Spirit of God, that is,
by the Finger of God, why is it not said of it. For the Laio
of the Spirit of Life in Christ Jesus ?
4. For this Law is not called the Ian- of death, thai Law,
which was given on Mount Sinai is not called the law of sin
iv. and death. That is called the law of sin and death, of which
he saith with groaning, / see another law in my members
resisting the laic of my mind. But that Law is this which
is thus described, Wherefore the Law indeed is holy, and
the commandment holy, and just, and good. And he went
on. Was then that which is good made death unto me ?
God forbid. But sin, that it might appear sin, by that
which is good ivrought death to me, that it might be by the
commandment above measure sinful or sin. What is, above
measure? That transgression might be added. Therefore
was that Law given, that infirmity might be discovered.
This is too little to say, not that it might be discovered only,
but even increased, and that thus at least the Physician
might be sought. For if the disease were slight, it would be
disregarded; if the disease were disregarded, the Physician
would not be sought; if the Physician were not sought, the
Rom. 6, disease would not be brought to an end. Therefore, where
20. ° .
sin abounded, grace hath much more ((bounded; grace which
hath efniccd all the sins which it found, and hath ministered
Se t"^'^'^" our struggling, will aid that it sin not; that this very will
^44, 8. of ours might be praised, not in itself, but in God. For, In
*'• ^'^ God lie shall be praised all the day. And, In the Lord shall
availed not, writing^ in fear not love, on stone, not the heart. 751
mij soul he praised, let the meek hear, and be glad. Let the Serm.
meek hear: for the proud and the contentious hear "ot. q^Ja^
Why then is not this Law written by the Finger of God, the ps.33 3.
same which giveth this succour of grace, whereof we sj^eak ? ?f P'*
Why? Because it was written in tables of stone, not inE.'vi)
fleshy tables of the heart. \ ^°'"- ^'
5. Finally, my brethren, see in a great mystery the agree- v.
ment, see the difference; the agreement of the Law, the
difference of the people. Among the ancient people the
Pasch is celebrated, as you know, by the slaying of a lamb
with uideavened bread; where the slaying of the lamb denotes
Christ, and the unleavened bread the new life, that is, without
the oldness of the leaven. Whence the Apostle says to us,
Purge out the old leaven, that ye may be a new lump, as ye 1 Cor. 5,
are unleavened: for Christ our Pasch is sacrificed. The
Pasch then was celebrated among that ancient people, was
celebrated not as yet in the full effulgence of the light, but
in the shadow of the figure; and after fifty days from the
celebration of the Pasch, as any one will find on reckoning
who chooses, the Law is given on Mount Sinai, written by
the Finger of God. The True Pasch cometh, Christ is
sacrificed; He passeth over from death unto life. For the
Pasch in Hebrew is by interpretation Passing over: which the
Evangelist hath expressed, when he says, Now ivhen the 3oh,iii3,
hour was come, that Jesus should pass^ over from this world]'
unto the Father. The Pasch then is celebrated, the Lord
riseth again, He passeth over from death unto life, (this the
Pasch is ;) and fifty days are reckoned, and the Holy Ghost,
the Finger of God, cometh.
6. But observe how in the one case, and in the other how. vi.
There the people stood afar off, there was fear, there was no
love: for so exceedingly feared they, that they said to
Moses, Speak thou to us, and let not the Lord speak to us, Exod.
lest we die. God descended, then, as it is written, in fire on^*^' ^^'
Sinai: but terrifying the people standing afar off, and writing
with His Finger on the stone, not in the heart. But when
the Holy Ghost came hither, the faithful were all gathered
together in one ; nor did He on a mountain caiise terror, but
He entered into the house. Suddenly indeed tJiere came Acts 2,
from heaven a sound as of a rushing mighty wind: there ^' ^^'
752 To cure the loeahnesa ojthejiesli^ God sent His Son in True Flesh ;
Serm. was a sound, but no one was dismayed. Thou hast heard
CV ' .
[i55.B.]the sound, see the fire tooj because in the mountain also
there was both, both fire, and sound; but there there was
smoke also, but here a clear flame. For there appeared
tinto them, saith the Scripture, cloven tongues like as ofjire.
What ! spreading terror fi-om a distance ? Far from it. For
it sat upon each of them, and they began to speak with
tongues, as the Spirit gave litem ntterance. Hear thou the
tongue speaking, and understand by it the Spirit writing not
on stone, but in the heart. The Law therefore of the Spirit
of Life, written in the heart, not on stone; in Christ Jesus,
in Whom the most True Pasch hath been celebrated ; hath
made thee free from the law of sin and death. For that
you may know that this is the most plain distinction between
the Old and New Testament; whence the Apostle also says,
2 Cor. 3, iVb< in tables of stone, but in fleshy tables of the heart: the
Jer. 31 Loi't^ in the Prophet saith. Behold the dags come, saith the
31" Lord, that I uill make a new covenant uilh the house of
V. 32. Jacob, not according to the covenant that L made with their
fathers, in the day that I took them by the hand, and brought
them out of the land of Egypt. Then shewing this difference
V. 33. evidently He saith ; / will put my laws in their hearts ; in
their hearts, saith He, will I write them. If then the Law
of God be written in thy heart, if it alarm not without, but
soften within ; then the Law of the Spirit of Life in Christ
Jesus hath made thee free from the law of sin and death.
Rom. 8, 7. For ivhat the Law could not do. For this comes next
' •■ in the lesson of the Apostle, What the Law could not do.
And that the Law might not be blamed, what did he subjoin?
Ln that it was weak through the flesh. For the Law
enjoined, and did not fulfil ; because the flesh, where grace
was not, resisted most invincibly. And the Laiv was weak
through the flesh: for the Law is spiritual, but L am carnal.
How then should the Law assist me, enjoining by the letter
and not giving grace? Lt nas iceak through the flesh. What
did God do, when there was this powerlessness of the Law,
and it was weak through the flesh? God sent His Own Son.
Whereby was the Law weak, and wherefore was this power-
lessness of the Law ? It was iceak through thejiesh. What
then did God do ? Against flesh He sent Flesh ; yea rather,
yet in likeness only ofjiesh of sin, soHepaid lohatHe owednot. 753
for flesh He sent Flesh. For It killed the sin of the flesh, Serm.
cv.
It set free the substance of flesh. God sent His Oivn »S'o« r 155/3,-]
in the likeness ofjiesh of sin. In true Flesh indeed, but not
in flesh of sin. But what is, in the likeness of flesh of sin ?
That is, that it might be Flesh, True Flesh. And wherein
was the likeness of flesh of sin? In that from sin came
death, death is assuredly in all flesh of sin; of which the
Apostle says, That the body of sin might he destroyed. In Rom. 6,
then that there is death in all flesh [of sin":] but there there ^"
is both, both death and sin in all other flesh. In the flesh of
sin there is both death, and sin; in the likeness of flesh of
sin there was death, and there was no sin. For if it had been
flesh of sin, and had for sin's desert paid the penalty of deatli,
the Lord Himself would not have said. La, the prince of this Jolmi4,
icorld Cometh, and shall find riolh in y in Me. Why then doth
he kill Me ? Because I paid that which I took not away. Ps.69, 4.
Decidedly what He did touching the tribute, this did He
touching death. The tribute was exacted, the didrachma: Mat.17,
" Why, it is said, do not Thou and Thy disciples pay tribute ?"
He called Peter to Him, and said to him, Of whom do the
kings of the earth exact tribute ? of their men children, or
of strangers? It is answered. Of strangers. Then, saith
He, are the children free. Notwithstanding lest we should
offend them^ go thou to the sea, cast an hook, and that
which first cometh up, that is, the First Begotten from the
dead; open, saith He, his mouth, and thou s halt find there
a stater, that is, two didrachmae, four drachmae: for a di-
drachma, that is, two drachmae, was exacted a head. Thou
wilt find there a stater, that is, four drachmae, give unto them
for Me and thee. What is, for Me and thee ? Christ
Himself, Peter, the Church of Christ, the four Gospels of
the Church. A mystery lay concealed ; yet Christ paid the
tribute that was not due. So also paid He death : He owed
it not, and He paid it. If He had not paid what was
not due. He would never have made us free from what was
due.
8. What then the Laiv which made the transgressor, viii.
could not do ; in that the mind as yet unconvinced liad not
sought the Saviour, in that it ivas weak through the flesh,
* The word " {leccati," appears to have crept in from its frequent occurrence
ill the context. [Ed.]
75^Xtwasmadesin,i.e.sin-qfferinc/,to}7iakesaints7'i(/hteousnessofGud
Serm. Qod sent His Own Son in the likeness ofjlesh of sin, and
ri55.B.]^y */« condemned sin in the flesh? How then had He not
sin, if ht/sin He condemned sin in Ihejlesh -^ I have already
> Serm. explained this to you on another ^ occasion : but let those
84.(134. ^,|jQ remember, call it to mind; those who have not heard,
Ben.)iv.
(5) hear it; those who have forgotten, recal it. In the Law the
jQg"*" sacrifice for sin was called sin. The Law has constantly
(152. instances of this: not once, not twice, but very repeatedly
io!& 11. sacrifices for sins were called m«*. Such a sin was Christ.
For what would we say ? Had He sin ? God forbid. He
had no sin, yet was He sin. He was sin, I said, according
to that interpretation, in that He was a sacrifice for sin.
Hear how that in this way He was sin, hear the Apostle
himself. Speaking of Him he says. Him Who knew no sin.
This sentence I explained to you, when I was speaking of
these same words : Hint, says he. Who knew no sin, that is,
2 Cor. 5, our Lord Jesus Christ, Hi?n Who knew no sin God the
^^" Father made sin for us: that very Christ Who knew no
sin, God the Father made sin for us, that we might he the
righteousness of God in Him. Observe here two things, the
righteousness of God, not our own; in Him. not in ourselves.
Ps.35,7. Thereof are those great saints, of whom the Psalm says, Thy
(36 *6 righteousness is as the mountains of God. And as if itwere said
E. V.) in this Psalm, where it is said, Thy righteousness; for not llieir
righteousness, but Thyrigh teousncss is as themoun ta ins of God:
Ps. 121, Fori have lifted ujj mine eyes unto the mountains, fromiohence
I, &2. j^qI^ shall come to me; but not from the mountains; for my
help is from the Lord, Who hath made Heaven and earth.
Therefore when he had said, Thy righteousness is as the moun-
tains of God; as if it were asked, " Why then are other men
born, who have no part in God's righteousness?" he subjoined.
Thy judgments are as a great abyss. What is, as a great
» inteu- abyss? Deep, impenetrable, inaccessible to man's research '.
Rom. For the riches of God are unsearchable : unsearchable are His
II, 33. Judgments, His ivays past finding out. So then here also,
God sent His Own Son, because of the foreknown and pre-
destined ones, who were to be called, to be justified, to be
Eora. 8, glorified : that the mountains of God might say, If God be
V. 3. for us, who can be against us ? God sent His own Son in
the likeness ofjlesh of sin, and by sin condemned sin in the
^■' 4- flesh, that the righteousness of the Law might befuljilled in
Desires, unobeyed, hinder not fidjilment of righteousness. 755
us. It was not fulfilled by itself, it was fulfilled by Christ. Seum.
For He came not to destroy the Latv, but to fulfil. riso.B.l
9. But how should the righteousness of the Law he ful- Matt. 5,
filled in us, or how is it fulfilled in us, or in whom of us? ^':
Would you hear in whom of us.? Who loalk not after the
flesh, but after the Spirit. What is, to walk after the flesh?
To consent to the lusts of the flesh. What is, to walk after
the Spirit? To be by the Spirit assisted in the mind, and
not to obey the lusts of the flesh. Thus then is the Law
fulfilled in us, the righteousness .of God is fulfilled in us.
Now in this world' is fulfilled. Go not after thy lusts, lintenm
When you hear after thy lusts, understand it of unlawful jg^'^gQ®*
lusts. Go not after thy lusts, ought to be fulfilled by our
own will assisted by the grace of God ; Go not after thy
lusts, ought to be fulfilled. For whatsoever of past sin the
lust of the flesh hath brought about in us, whether in deeds,
or words, or thoughts ; all was effaced by Holy Baptism,
one act of pardon effaced all debts. There remains then a
conflict with the flesh: because iniquity was effaced, but
infirmity remains. The delight of unlawful concupiscence
exists, solicits; fight, resist, consent not; and so is fulfilled
even here. Go not after thy lusts; because if by chance they
ever steal in, and usurp to themselves the eye, the ear, the
tongue, the passing thought, let us not even so despair of
our salvation. For this reason it is that we daily say, For-
give us our debts. Thai the righteousness of the Law, heMatt 6,
says, might be fulfilled in tts.
10. But in whom of us? Who walk not after the flesh, x.
but after the Spirit. For they that are after the flesh, c?oRoi"-8,
mind the things of the flesh : but they that are after thef,5.
Spirit, the things of the Spirit. For the wisdom^ of the^'p
flesh is death : but the uisdom of the Spirit is life and peace, dentia
For the wisdom of the flesh is an enemy to God. For it «« Vuiff.
not subject to the Law of God; neither indeed can be."^-"^-
What is, neither indeed can be ? It is not the man that
cannot, it is not the soul that cannot, it is not finally the
flesh itself, in that it is God's creature, that cannot ; but the
wisdom of the flesh cannot, corruption^ cannot, not nature. 3 vitium
Just as if you were to say, lameness is not subject to right
walking : neither indeed can be. The foot can, but lameness
75() The wisdom of y" Jlesh cannot he subject to God, y\/lesh may.
SEKM. cannot. Take away lameness, and you will see right walk-
[l55.B.]ing- But as long as the lameness exists, it cannot: so as
long as the icisdom (if iJieJiesh exists, it cannot. Let there
be no wisdom of the Jlesli, and the man can. The wisdom
of the Spirit is life and peace. His words then, The wisdom
cf the Jiesh is an enemy io God, do not understand in such
sense, as tliough in its enmity it were able to hurt God. By
resisting Him it is an enemy, not by killing. But it injures
him, in whom tlie wisdom of the flesh is: in that the corruj)-
tion of nature injures the nature in which it is. But the
medicine w^as therefore discovered, that the corruption may
be expelled, and the nature made whole. The Saviour
therefore came to the race of man. He found none whole,
therefore the Great Physician came.
11. This have I said for this reason, because the Mani-
chees in their wish to bring in another nature of evil against
God, think that their error is in a measure helped on by this
testimony of the Apostle, and they suppose that it is spoken
•natura-as it were of the nature' itself, in that it is said, // cannot, it
is an enemy to God : For it is not subject to the Law of
God, neither indeed can be: and they have not considered
that it is not said of the flesh that It cruniot ; that it is not
said of the man, he cannot ; that it is not said of the soul, Ft
cannot; but of t/ie wisdom of the flesh. This wisdom is a
xi. corruption. Would you know what it is, to mind the things
of the flesh f It is death. But that same one man, and the
same nature created by the Lord God True, and Good, was
yesterday minding the things of the flesh, to-day is minding
the things of the Spirit: the corruption has been expelled,
the nature has been made whole. For as long as this wis-
dom of the flesh existed, it could not by any means be sidjfect
to the Law of God. For as long as there is through corrup-
tion lameness, there cannot in any way be right walking.
But when the corruption is cured, the nature is rei^aired.
Ephes. Ye were sometimes darkness, but now light in the Lord.
T?' ' u 1*2. Observe then what follows : But then uho are in the
8- flesh cannot please God, that is, they who trust in the llosh,
who follow their own lusts, who dwell in them, who take
delight in the pleasures of them, who make a blessed and
hajipy life to lie in the delight they yield, these are in the
JVhodo not works ofjie&li, nut ' hi' it, icho have t/icSjnrif,arc in It. 757
flesh; they cannot please God. For the expression, TJiey Serm.
who are in the flesh cannot please God: is not as if it were[i55g i
said, " When men are in this life, they cannot please God."
What then, did not the Holy Patriarchs please Him ? Did
not the Holy Prophets please Him ? Did not the Holy
Apostles please Him ? Did not the Holy Martyrs please
Him, who before they laid aside the body by martyrdom, by
confessing Christ, not only despised pleasure, but also in
greatest patience endured pains ? They pleased Him, but
they were in the flesh. They bare flesh, were not borne by
flesh. For so to the paralytic was it said. Take up thy Jt-tZ. Mark2,
They then who are in the Jiesh, in the sense I have spoken
of, in the sense I have now explained, not by living in this
world, but by consenting to the lusts of the flesh, cannot
please God.
13. Finally, hear the Apostle himself, resolving the ques- xii.
tion without any doubt. He was speaking unquestionably
to those who were living in this body, and yet he added, But '^om. s,
ye are not in the flesh. Think ye there is any one here
amongst us, to whom this was said ? Lo, he spake to the
people of God, to the Church he spake ; he was writing
indeed to the Romans; but he spake to the Universal Church
of Christ; but to the wheat he spake, not to the chaff"; to
the mass which lies hid he spake, not to the stubble that
appears. Let each one see to it in his own heart. We
speak to the ears, we do not see the conscience; nevertheless,
according to the sense I have explained above, I think in
Christ's Name that there are among Christ's people to whom
it is said, But ye are not in the flesh, but in the Spirit ; if
so he that the Spirit of God dwell in you. Ye are not in
the flesh,, in that ye do not the works of the flesh by con-
senting to the lusts of the flesh ; but ye are in the Spirit, in
that after the imvard man ye delight in the Law of God;
and this is, If so be that the Spirit of God dtcell in you.
For if ye rely on your own spirit, ye are yet in the flesh. If
then ye are not in the flesh, that ye may be in the Spirit of
God; for then are ye not in the flesh. For if the Spirit of
God withdraw, the spirit of man falls back by its own weight
into the flesh, returns to the works of the flesh, returns to
the lusts of the world ; and the last state of that man shall l^uke
11, 2G.
758 Tke Spirit is in us, by love of riyliteousness and faith.
Serm. be worse than the first. In such wise then have ye free-
cv . • •
r, 55 pi will, as to implore aid. Ye are not in the flesh, '\s this of
~5^iii7~ your own strength? God forbid! Whence then? If so be
that the Spirit of God dnell in yon. Hut if any man have
not the Spirit of Christ, he is none of His. Let not then
needy and corrupted nature stretch itself out, let it not boast
itself, let it not arrogate strength to itself as its own. O
human nature ! O Adam, when thou wast whole, thou didst
not stand, and hast thou risen again by thine own strength ?
If any man have not the Spirit of Christ ; (for the Spirit
of Christ, the Same is the Spirit of God; for He is the Spirit
both of the Father and the Son.) If on// man have not the
Spirit of Christ, let him not deceive himself, he is none oj His.
14. Lo, by the aid of His mercy, we have the Spirit of
Christ: by the very love of righteousness, by an uncorrupted
faith. Catholic faith, we know that the Spirit of God is in us.
But what of that mortal flesh ? What of the late in our
members which resisteth the Law of the mind/ What of
Rom. 8, that groaning, JVretched man that I am? Hear: But if
Christ be in you, the body indeed is dead because of sin,
but the spirit is life because of righteousness. Must we
then at once desjDair, you will say, of the body dead because
of sin ? Is there no hope I Doth it in such wise sleep, as
never to rise again ? God forbid. The body indeed is dead
because of sin, but the spirit is life because (f riyhteousness.
Ephes. Sadness remains for our body's sake. For no one ever hated
' ■ his oivn flesh. We see with what anxiety the buiial of the
dead is cared for. The body indeed is dead because of sin,
but the spirit is life because of righteousness. You were
saying at once for consolation, " I could wish indeed, that
ray body were in life also : but because it cannot be, let at
least my spirit be, let at least my soul be." Wait, be not
disquieted,
xiv. 15. For if the Spirit of Him Who raised up Jesus from
Rom. 8, ifiQ dead dwell in you ; He Who raised up Christ Jesus
from the dead, shall quicken also your mortal bodies. What
fear ye } Why are ye disturbed even for this very flesh }
Luke2i, 77<ere shall not an hair qf your head perish. Adam by
J2 ^ sinning condemned your bodies to death : but Jesus, if His
Spirit be in you, shall quicken also your mortal bodies; in
The flesh, our friend in bliss; its wisdom, not it, yiow our enemy. 759
that He hath given His Blood for your salvation. Dost Serm.
thou doubt that the promise will be made good, who boldest ^ggg-i
such an earnest? Thus then, O man, that contention of
death shall be no more, thus shall be fulfilled that which is
said, Wretched man that I ant, who .shall deliver me from Rom. 7,
24
the body of this death? Because Christ Jesus, if His Spirit
dwell in you, shall quicken also your mortal bodies. Thus
shalt thou be delivered from the body of this death, not by
not having a body, or by having another body, but by not
dying any more. For if he had not added, of this death,
and had said, IVho shall deliver me from the body? per-
chance error would have been suggested to the thoughts of
men, and it would have been said, " Do you see that God
doth not wish that we should be with a body T'' From the
body, he says, of this death. Take away death, and the
body is good. Let death, the last enemy, be taken away,
and 1 shall have my flesh a friend for all eternity. For no Ephes.
one ever hated his own flesh. Though the Spirit lusteth^'^^-
against the flesh, and the flesh lusteth against the spirit;
though there be now strife in this house, the husband
in the quarrel seeks not the destruction but the agree-
ment of the wife. God forbid, my brethren, God forbid,
that in lusting against the flesh the spirit should hate
the flesh. It hates the vices of the flesh, it hates the wisdom
of the flesh, it hates the contention of death. Let this cor-i Cor.
ruptible put on incorruption, and this mortal put on im- ^^
mortality, let it be sown a natural body, rise again a
spiritual body, and you- will see a full and perfect agree-
ment, you will see the creature praising the Creator. If
then the Spirit of Him Who raised up Jesus from the dead
dwell in you; He Who raised up Christ Jesus from the
dead, shall quicken also your mortal bodies, because of His
Spirit Who dwelleth in you; not because of your merits,
but of His gifts. Turn we to the Lord, &c.
3 n
760 Some Scriptures plain, as a key to the mysteries of others.
SERMON CVI. [CXLVT. Ben.]
On the words of the Apostle, Roin. viii. " Therefore, brethren, we are
debtors not to the flesh, that we should live after the flesh, &c."
Against the Pelagians.
Delivered in the Basilica of Gratian, on the birth-day of the Martyrs of
Bolitana^.
Serm. i_ The depth of the word of God cxerciseth earnestness,
[l56.B.]doth not refuse understanding. For if all things there were
"T closed, there would be nothing whereby what is obscure
might be laid open. Again, if all were closed, there would
be nothing whereby the soul could gather nourishment, and
get strength, whereby it might be able to knock at what was
closed. In the above Apostolic lessons, which I have ex-
pounded to you, Beloved, as the Lord vouchsafed to aid me,
I have suffered much toil and anxiety. I sympathized with
you, and was anxious both for myself and for you. But to
my thinking, the Lord hath assisted both me and you ; and
those things which appeared decidedly the most difficult,
He hath vouchsafed in such wise to unravel by my ministry,
as that no question should remain which can disturb the
godly soul. For the ungodly soul hates even the very
understanding; a man sometimes with a mind exceedingly
disordered is afraid to understand, lest he be compelled
to do what he hath understood. Of such the Psalm says,
Ps.35,4. They would not understand, that they might do well. But
f36^**3 y®' dearly beloved, for it is meet to think well of you, require
E. V.) understanding, God requireth its fruit. For, understanding,
lO.Sept! as it is written, is good for them that do thereafter. Never-
(]ii. E.^i^giggg,^ ^}^ig which remains, and which has been read to-day,
though it have not as great difficulty as the preceding have
had, which we have already got through as we best could, by
the Lord's assistance, yet looks for your earnest attention ; for
it is as it were the conclusion, in reference to those things which
have been spoken in the foregoinj^ lessons, where we exerted
» The festival of these Martyrs called Calendar, (vid. Mabillon Vet. Anal.
Boliiani, or Volifani, of the city Boli- torn. 3. p. 415. to have been 16 Cal.
tana belonging to the Proconsular pro- Nov. (Oct. 17.)
vince, appearsfrom an old Carthaginian
The lfl'"-'given/hat seeing our disease, we might seek the Physician. 701
ourselves, lest by any ance the Apostle should be supposed Serm.
in any sort guilty of all sorts of sin in saying, jPor w'/'«^[i56.b.1
/ would, that do I not. Then again, that it might notRomTT^
either seem that the Law could suffice for man having free '
will, even though no further Divine aid were given, or else
be believed to have been given to no purpose, the cause why
the Law was given, was also declared, that it too was given
for an assistance, but not as grace is.
2. For it was given, as we have explained already, and ye ii.
ought to hold it fast, and our duty it is to set it forth to you
more earnestly and more carefully; it was given that man
might find out himself, not that the disease might be healed, Serm.
but that the disease increasing by transgression, the Physician (iss.b.)
might be sought out. And who is This Physician, but He 4.
Who said, The whole need not a Physician, but they that^^^^-^'
are sick. Whoso then confesseth not the Creator, in his
pride denieth his Author. But whoso denieth his sickness,
judgeth the Saviour superfluous. Therefore let us both in
our nature laud the Creator; and for the corruption, which
we have inflicted on ourselves, let us seek the Saviour. And
with what view seek we the Saviour.? That He may give the ^al. 3
Law ? This is but little:ybr if there had been a law given which ^'•
could give life, ver ily righteousness should have been by the
Law. If then there has not been a law given which could give
life, wherefore was it given .? He goes on, and shews wherefore
it was given; for even thus it was given as an aid, that thou
mightest not think thyself whole. If then there had been a
law given which could give life, verily righteousness should
have been by the Law. And as if we asked, " Wherefore then v. 22.
was it given ?" He saith, But the Scripture hath concluded all
under sin, that the promise by faith of Jesus Christ might
be given to them that believe. When thou hearest of the
Promisor, expect the Fulfiller. Human nature was able by free
will to wound itself: but once wounded and disabled, it is not
by free-will able to make itself whole. For if thou choosest
to live interaperately so as to be ill, thou dost not require a
Physician for this: for ruin' to thy health thou art sufficient 'labem
for thyself. But when by intemperate living thou hast begun
to be ill, thou canst not so free thyself from ill health, as thou
couldest by intemperance plunge thyself into it. And yet the
3 D '2
762 God heals us, that He may he Himself our lieward.
Serm. physician eiijoineth temperance even on them that are in
[156.B.] health, A good physician does so, he does not wish to be
necessary to the invalid. So also the Lord God vouchsafed to
enjoin temperance on man created without fault; and if he
had observed it, he would not afterwards had to long for the
Physician for his disease. But because he did not observe
it, he became weak, he fell, infirm he created infirm ones,
infirm, that is, he begat infirm ones. And yet in all the in-
firm ones who are born, God worketh that which is good, by
fashioning the body, by quickening the body, by affording
nourishment, by sending His rain and sun on the good and
evil: there is nothing wherein even the evil can accuse the
Good One. Moreover also He would not leave tlie human
race condemned by His just judgmenl to everlasting destruc-
tion : but He sent also a Physician, He sent a Saviour, He
sent Him to heal them freely ; nay, not only to heal them
freely, to give them even, when healed, a reward. Nothing
can be added to such benevolence I Who is there who
would say, " Let me cure thee, and I will give thee a re-
ward ?" He did surpassing well. For He knew that He
had come The Rich to the poor ; He both healeth the sick,
and to the healed He giveth, and nought else giveth He than
Himself. The Saviour is the Succour of the sick, the Saviour
too is the Reward of the healed.
iii. ^- ThereJore,breth ren ,di^\\c. havebeen reminded to-day, «f.'e
Rom. 8, df'g debtors, not to the flesh, that we stiould lice alter thejlesh.
For to this end have we been succoured, to this end have
received the Spirit of God, to this end also in our labours
ask we daily aid. The Law, by not fulfilling what it enjoins,
raaketh him whom it threateneth to be under itself: these
1 Tim. are under the Law, not under grace. The Law is good, if a
''®' man use it lawfully. What then is it to use the Law law-
fully ? By means of the Law to come to recognise one's
disease, and to seek divine aid for health. Because, as I
Gal. 3, have said, and as is often to be said. If the Law could give
life, verily righteousness should have been by the Law: nor
would the Saviour have been sought, nor would Christ have
come, nor sought with His Blood the lost sheep. For thus
Gal. 2, =^aith in another place the same Apostle, For if righteousness
21. he bji the Law, then Christ is dead in vain. What advan-
TheLawfulJilkdnotby our uwnsfrengtk butbyy^ grace of Christ. 763
tage then hath the Law, and what succour ? In that tJie Serm.
Scripture hath concluded all under sin, that the promise ^y rPTl: ,
faith of Jesus Christ might be given to them that believe, q^^ —
So then, the Lau-, says he, was our pedagogue^ in Christ '2^-
Jesus. From this similitude observe the thing whereofgogy^^"
I am speaking. The pedagogue does not bring the boy to ^- 24-
himself, but to the master: but when the boy well in-
structed has once grown up, he will be no more under the
pedagogue.
4. The Apostle treating of this also in another place — for he ir.
is very constantly impressing this: would it may not be to
the deaf Now he is constantly impressing this, in com-
mending faith to the Gentiles ; because by faith they obtain
assistance to fulfil the Law, not by the Law, but obtaining
strength to fulfil it by faith : for this cause the Apostle con-
stantly mentions and impresses this subject, because of the
Jews, who boasted of the Law, and thought that the Law
was sufficient for their free-will; and hereby because they
thought that the Law was sufficient for their free-will, being Rom.
ignorant of God's righteousness, that is, of the righteousness '
given by God through faith, and wishing to establish their
own rigliteousness, as though fulfilled by their own strength,
not obtained by the cries of faith, tJiey have not, as he says,
submitted tJiemselves unto the righteousness of God. For^-'^-
Christ is the end of the Law for righteousness to every one
that believeth. — When he is treating of this subject, I
say, he brought this objection against himself. Why then.^^^-^t
was the Law ? As if, " What is the advantage of the Law?"
He answered, // was added because of transgression. This
is what he says in another place. The Law entered that sin Ro"'- 5,
might abound. And what did he add in that place I But
where sin abounded, grace did much more abound. Because
in the slighter sickness the aid of medicine was despised: the
disease increased, and the Physician was sought out. Why
then was the Law ? It was added, because of transgression ;
that by it the neck of the proud ascribing too much to them-
selves, and arrogating to their own will so much, as to think
that their free-will could suffice them for righteousness, might
be brought low ; their will, which then when it was in liberty
unimpaired, that is, in paradise, displayed its strength, dis-
played how much it could do, but to fall only, not to rise.
7()4 Grace given to heal us by love.
Serm, The Law then 7cas added because of transgression, till the
CVI. J if ^
[156.B.1 *ft'^^ should come to tchom the promise was made, being
Gal. 3, ordained by Angels in the hand of a mediator.
5. Now a mediator is not of one; but God is One. What
V. . '' .
V. 20. i^, a mediator is not of one ? Because a merliator of course
is between two. If God is One, and a mediator is not of
one; between what and God do we look for a mediator?
for a mediator is not of one, but God is One. Between
What and what the Mediator is, w-e find out by the Apostle's
iTim.2, own words: For there is One Mediator between God and man,
^' the Man Christ Jesus. If thou hadst not been on the ground,
thou hadst not needed a Mediator ; but because thou art on
the ground, and canst not rise, God hath stretched out to
Is. 53,1. thee His Arm, a Mediator as it were. But, to whom hath
John]2,^;,g ^rm of the Lord been revealed? Let no one then say,
" Since we are not under the Law, but under grace ; there-
fore let us sin, therefore let us do what we will." Whoso
saith this, loveth sickness, not soundness. Grace is a medi-
cine. Whoso would always be sick, is ungrateful to the
medicine. Therefore, brethren, now that we have received
succour, now that divine aid, the Arm of the Lord, hath been
extended to us from on high, yea, now that This Arm of the
Lord, His succour, the Holy Spirit, hath been extended to
us, ive are debtors, not to the flesh, that ice should icalk after
the flesh. For faith cannot work well, except by love. For
this is the faith of the faithful, that it be not the faith of
Jam. 2, devils: {ov even the derils believe, and tremble. This then
19.
is the faith, meet for praise, this is the true faith of grace,
Gal. 5, lohich worketh by love. But that we may have this love,
and that we may be able thereby to have good works, can
Rom. 6, we give it to ourselves, when it is written. The love of God
hath been shed abroad in our hearts by the Holy Ghost, Who
hath been given unto ns ? Love is so entirely a gift of God,
lJohn4,that it is called God, in the Apostle John's words, God is
Love, and he that duelleih in love, dwelleth in God, and God
in him.
vi. 6. Therefore, brethren, ue are debtors, not to the flesh that
12 "i3^' "^ should live after the flesh. For if ye live after the flesh, ye
shall die. Not that the flesh is an evil thing; for it too
is God's creature, yea created by Him, by Whom the soul
is also ; neither the one, nor the other a part of God, but
Live after, v}hatyouliveby; y^fleshaftery'soul^y^soulaflerGod. 765
both the one and the other a creature of God. Therefore Serm.
cvi.
the flesh is not evil; but to live after the flesh is evil. Godfisg.B.]
is supremely Good, in that He is supremely. Who saith, /Exod.
Am Thai I Am. God then is supremely Good: the soul is a '
great good, but not the Supreme Good. But when you hear
that God is supremely Good, do not suppose that this is said of
the Father only, but of the Father, and the Son, and the Holy
Spirit. For This Trinity areOne,ItisOneGod,andissupremely
Good. So decidedly is God One, that when you are asked
of the Trinity Itself, you make this answer : lest peradventure
when you hear, God is One, you think that the Father, the
Son, and the Holy Spirit are One and the Same Person. It
iij not so; but He Who is The Father in This Trinity, is not
The Son ; He Who is The Son in This Trinity, is not the
Father; He Who is the Holy Spirit in this Trinity, is neither
the Son, nor the Father; but the Spirit of the Father, and
also the Spirit of the Son. For the One Self-Same Holy
Spirit, is the Spirit of the Father, and of the Son, Coeternal
with the Father and the Son, Consubstantial, Equal. This
Whole Trinity is One God, supremely Good. But the soul,
as I have said, created by the supreme Good, yet not the
supreme Good, but a great good. So again the flesh is neither
the supreme Good, nor a great good: but yet a little good.
The soul then this great good, though not the supreme Good;
living between the supreme Good, and the little good, that is,
between God and the flesh, inferior to God, superior to the
flesh; why doth it not live after the supreme Good, but live
after the little good ? Or more plainly, why doth it not live
after God, but live after the flesh ? For it is not a debtor to
the Jlesh, that it should live after the Jlesh. The flesh
ought to live after it, not it after the flesh. Let the flesh
live after it, in that it liveth by it. Yes, by all means let
each live after that, whereby it liveth. Whereby liveth thy
flesh? By the soul. Whereby liveth thy soul? By thy God.
Let each of these live after its own life. For the flesh is not
life to itself, but the soul is the life of the flesh. The soul is
not life to itself; but God is the Life of the soul. The soul
then which ought to live after God : for it is not a debtor to
the flesli, thai it should live after the fiesh: the soul then
VA'hich ought to live after God, if it live after itself, faileth ;
7(>G The soul liviny after itself an far from God^ as if after y'^ Jiesk;
Sekm. shall it then live after the flesh, aud make progress? But
ri5gBV]then doth the flesh live rightly after the soul, if the soul live
after God. For if the soul should choose to live, I do not
say after the flesh, but after itself as I have said ; I am now
about to tell you what it is to live after itself; for it is good,
that you should know this, aud very wholesome.
vii. 7. There were Philosophers of this world, some thought
Senii there was no happiness, but living after the flesh, and they
100. placed the good of man in the pleasures of the body. These
(150. •) pj^iiQgfjpijgrs and others like them were called Epicureans,
(6-9.) from one Epicurus their founder and master. But there
were others, proud ones, who withdrew themselves as it were
from the flesh, and establishing their whole hope of happiness
in their soul, placed the supreme good in their own virtue.
The godly aflection in you has recognised the voice of the
Psalm ; you know, you are aware, you remember how they
Ps.48 7. are derided in the Holy Psalm, uho trust in their own virtue.
Sept. Such were the Philosophers, who M'ere called Stoics. The
E. V.) first living after the flesh, the latter living after the soul,
neither the one nor the other living after God. Therefore
when the Apostle Paul came to the city of the Athenians,
' ferve- where these schools of Philosophers were frequented' with
^^*' extreme rivalry and contention, as it is read in the Acts of
the Apostles, (and here I am rejoiced that by your recognising
and remembering it you anticipate my words,) as it is
Acts 17, written there, Certaiu Philosophers of the Epicureans aud
^^' of the Stoics conferred witli him; they who lived after the
flesh conferred with him, they who lived after the soul
conferred with him, he who lived after God conferred with
them. The Epicurean said, " It is good for me to enjoy the
flesh." The Stoic said, " It is good for me to enjoy my
Ps. 73, soul." The Apostle said. But it is good for me to cleave
^^* unto God. The Epicurean said, " Blessed is he whose
enjoyment is in the pleasures of his flesh!" The Stoic said,
" Yea, blessed is he whose enjoyment is in the virtue of his
Ps.39,6. soul." The Apostle said. Blessed is he, whose hope is the
ff^^\ Name of the Lord. The Epicurean is in error: for it is
(40, 4. •' ' .
E. V.) false, that the man is blessed, whose enjoyment is in the
pleasures of his flesh. The Stoic too is deceived ; for false
it is, yea most utterly false, that the man is blessed, whose
Carnal delights, unobeyed, cease to delight, and then are dead. 767
enioyment is in the virtue of" his soul. Blessed therefore is Serm,
CVI
he, whose hope is the Name of the Lord. And becauser^sg p n
they are vain, and lie; he saith, And who hatli not had
regard to vanities, and lying madnesses.
8. Therefore, brethren, tee are not debtors to the flesh, viii.
that we should live after the flesh, as the Epiciu'eans. But
even if the soul would live after itself, it will be carnal; it
savours of the flesh, it rises not above the flesh. For he has
no means whereby to rise, who layeth not hold of the arm
stretched out to him as he lies. For if ye live after the
flesh, ye shall die. For in the Psalm where it is said, What P»- ^6,
can man do unto me? in the same it is said, If hat can flesh
do unto me? For if ye live after the fesh, ye shall die.
Not with this death, when ye leave the body ; for with this
ye will die, though ye live after the spirit; but with that
death, of which the Lord in the Gospel speaks in accents of
alarm; Fear Him, Who hath power to destroy both soul awt/Mat.io,
body in hell-fire. If then ye live after thefesh, ye shall die.'^
9. But if ye through the Spirit do mortify the deeds of ix.
the flesh, ye shall live. This is our work in this life, through ^°™" ^'
the Spirit to mortify the deeds of the flesh ; day by day to
afflict, to minish, bridle, kill it. For how many things there
are, which now no more give delight to those who are
making progress, which before delighted them.? When then
it yielded delight, and consent was not given to it, it was
being mortified; in that now it does not yield delight, it has
been mortified. Tread down that which is already dead,
pass over unto that which is yet alive: tread down that
which is laid low, struggle with that which still resists. For
one delight is dead, but another liveth ; and this too, whilst
thou consentest not, thou art mortifying ; when it shall have
begun to yield no delight at all, thou hast mortified it. This
is our business, this is our warfare. When we struggle in
this contest, we have God our Spectator: when we travail
in this contest, we implore God to be our Succour. For if
He aid us not, we shall have no power, I do not say to con-
quer, but not even to fight.
10. When then the Apostle said, But if ye throvgli /Ae v. lib.
Spirit do mortify the deeds of the flesh, ye shall live, that is, tr^^'^^k
those lusts of the flesh, whereunto not to consent is great c.xi.(23.)
TQSUliobysdf^iod.suhduei/Jiesh^nutledhytheSpirit,norsonsofGod.
Serm. praise, which not to have is perfection : these deeds of the
[ib6.Vi.{fl^'^fh diseased, and from death deriving contention, if ye
throiKjh the Sjyirit do mortify, ye shall lire. Here there is
at once reason to fear, lest any one again rely on his own
spirit for mortifying the deeds of the flesh. For not only is
God a Spirit : but thine own soul is a spirit also, and thy
Efm. 7, mind is a spirit. As when you say, With the mind I
serve the Law of God, hut tenth the Jlesh the law of sin;
Gz\.b, for the spirit lasteth ayalnst the Jlesh, and the flesh against
the spirit. Therefore that thou mayest not rely on thine
own spirit for mortifying the deeds of the flesh, and perish
through pride, and God resist thee for thy pride, and not
Jam. 4, grace be given thee for thy humility: for God resist eth the
' 2)roud, but giveth grace unto the Jtumhle: lest then by
chance this pride spring up in thee, take heed to what
follows. For when he had said, If ye through the Spirit do
mortify the deeds of the body, ye shall live ; lest hereupon
the spirit of man should uplift itself, and boast that it was
sufficient, and of strength for this work, he went on, and
' agiin- said. For as many as are actuated ^ by the Spirit of God, they
^!^^ are the sons of God. Why then didst thou wish now to
Rom. 8, J J
14. uplift thyself, when thou heardest. If ye through the Spirit
do mortify the deeds of the body, ye shall live ? For thou
wast on the point of saying, " This my will can do, this my
free choice can do." What will? what free choice? Unless
He rule, thou fallest; unless He lift up, thou liest on the
ground. How then through thine own spirit, when thou
hearest the Apostle saying. For as many as are actuated by
the Spirit of God, they are the sons of God? Dost thou
wish to actuate thyself, dost thou wish to be actuated by
thine own self for mortifying the deeds of the flesh? What
doth it profit thee that thou shalt not be an Epicurean, if
thou shalt be a Stoic ? Whether thou wilt be an Epicurean,
or a Stoic, thou wilt not be among the sons of God. For as
many as are actuated by the Spirit of God, they are the sons
of God. Not they who live after their own flesh, not they
who live after their own spirit; not they who are led by the
pleasure of the flesh, not they who are actuated by their own
spirit; but as many as are actuated by the Spirit of God,
they arc the sons of God.
Without God'sheIpmancandoevilonli/,t/etbein(/aciedon,acteth. 760
11. One will say to me, " Then we are actuated, we do Sekm.
cvi
not act." I answer, Yes truly, thou dost both act, and n jg/B i
art actuated ; and then thou dost act well, if thou art ^j
actuated by the Good. For the Spirit of God Who
actuateth thee, is a Helper to thee in thy acting. For the
very name of helper teacheth thee, that thou thyself too
doest something. Call to mind what it is thou desirest;
call to mind what it is thou acknowledgest, when thou dost
say, Be Thou tny Helper, leave me not. Thou callest cer- Ps.26,9.
tainly on God as a Helper. No one is helped, if nothing is (27. E.
done by him. For as many, says he, as are actuated by the '^
Spirit of God, they are the sons of God: not by the letter,
but by the Spirit: not by the Law enjoining, threatening,
promising; but by the Spirit exhorting, illuminating, helping.
We know, says the same Apostle, that all things work ^o-l^"""-^'
gether for good to them that love God. If thou wert not a
worker, He would not be a Worker together.
12. But here be stoutly on your guard, lest haply your
spirit should say, " If the cooperation of God and the aid of
God were to withdraw itself, my own spirit will do this :
though with labour, though with some difficulty, yet fulfil it ^' Lib.
it can." Just as if one were to say, " We have reached it christi,
indeed by rowing, but with some labour; O, had ^^o'q'M'X
but had wind, we had reached it more easily." The aid ofetseq.
God is not in such wise, the aid of Christ is not in such
wise, the aid of the Holy Spirit is not in such wise.
Assuredly if it be wanting, thou wilt not be able to do
any good at all. Thou dost act it is true with free will
without His help, but only evilly. For this thy will which
is called free is sufficient, and by acting evilly, it becomes a
servant subject to damnation. When I tell thee, " Without
the help of God thou doest nothing," I mean, nothing good.
For thou hast a will, without the help of God free for evil
doing; though that will is not free. For of whom one is iq^*^ ' '
overcome, of the same is he the slave ; and. Whosoever cow«-'^°bn 8,
mitteth sin, is the servant of sin ; and, If the Son shall
make you free, then shall ye be free indeed.
13. By all means believe this, that it is thus that ye act ^^^•
with a good will. In that ye live, ye act of course. For He
is not a Helper, if ye do nothing : for He is not a Worker
770 Grace iieededto do any yuod, not to do better only ^ or more easily.
Serm. together, if ye work nothing. Yet know ye that ye in such
rjgggivvise do good as that the ruling Spirit, is thy Helper; and
if He be wanting, ye can do no good at all. It is not as
some have begun to say, who have been constrained at last
to acknowledge the grace of God ; and we bless God, that
they have said even this at length; for by making approaches
they will be able to go forward, and to aiTive at that which
is truly right. Now then they say that the grace of God is
assistant, towards more easy doing. For these are their
words; '* To this end," say they, " hath God given His grace
to men, that what they are enjoined to do by means of free
will, they might be able more easily to fulfil through grace."
With sails more easily, with oars with greater difficulty; yet
even with oars way is made. On horse more easily, on foot
with greater difficulty; but yet even on foot, the point is
reached. It is not so. For the True Master Who flattereth
no one, deceiveth no one, at once the True Teacher and
Saviour, to Whom that most hard pedagogue brought us,
when He was speaking of good works, that is, of the fruits of
the vine-shoots and branches, did not say, " Without Me ye
can indeed do something, but more easily by Me ;" He did
not say, " Without Me ye can bring forth fruit, but more
abundantly by Me." He did not say this. Read what
He said : it is the Holy Gospel, the proud necks of all are
bowed. It is not Augustine who says this, it is the Lord
johni5, Who saith it. What saith the Lord. f* Without 3Ie ye can
*• do nothing. Now when you hear. As many as are actuated
by the Spirit of God, tliey are the sons of God, do not give
• demit- yourselves' up to carelessness. For God doth not so build
*^'^ up His temple with you, as if with stones which have no
motion of their own ; which are lifted up, and set in their
Ephes. place by the builder. Not so are living stones ; And ye as
I'Pet. living stones are builded together into a temple of God. Be
*' ^' ye led, but do ye run yourselves also ; be ye led, but follow ;
because when ye shall have followed, that will be true, that
B.om. 9, u'ithout Him ye can do nothing. For it is not of him that
willeth, nor of him that runneth, but of God, Who sheweth
mercy.
xui. 14. Peradventure ye were about to say, " The Law too is
sufficient for us." The Law gave lear ; and sec what the Apo-
Ohey^ijhidout of fear ^ that you may come to obey thro' love. 771
stle afterwards subjoined when he had said, For as many as are Serm.
actuated by t lie Spirit of God, they are the sons of God; for that m^J ^ i
when they are actuated by the Spirit of God, they are actuated
by love ; For the love of God hath been shed abroad in owr I^om. 5,
hearts by the Holy Ghost, JJ'ho hath been given us; next he
added. For ye have not received the spirit of bondage again Rom- 8,
in fear. What is again ? " As under the terrors of that
most hard pedagogue." What is again? " As ye received
the spirit of bondage on Mount Sinai." One will say, " The
spirit of bondage is one, the spirit of freedom another spirit."
If it were another, the Apostle would not have said, again.
It is the Same Spirit then, only on the tables of stone in fear,
on the tables of the heart in love. Now you who were Serm.
present the day before yesterday heard, how the noise, theB^n.)vi.
flame, the smoke on the mount, terrified the people that were Ex. 19,
placed afar off; but how at the coming of the Holy Spirit, ^^'
this same Finger of God, how on the fiftieth day after the
shadow of the Passover, He came, and in fiery tongues sat Acts 2,
upon each of them. Now then not in fear, but in love ; that
we may be not servants, but sons. For he who still doeth
well for this reason, because he feareth punishment, loveth
not God, is not yet of the number of sons ; yet would that he
may even fear punishment ! Fear is a slave, love is free ;
and, so to say, fear is the servant of love. That the devil
possess not thine heart, let the servant go before in thine
heart, and keep a place for the mistress who is to come.
Act, act even in fear of punishment, if thou canst not yet for
love of righteousness. The mistress will come, and the servant
depart; because perfected love casteth out fear. For ye \ John
have not received the spirit of bondage again in fear. It is^'
the New Testament, not the Old. Old things are passed 1 Cor. 5,
away, and behold all things are become new; but all are of
God.
15. And then what follows? As though you were to say, ^;„
" What have we received then ?" But ye have received the
Spirit of Adoption, in Whom we cry, Abba, Father. A
Master is feared, a Father loved. Ye have received the Spirit
of Adoplion, in Whom we cry, Abba, Father. This is a cry
of the heart, not of the lungs, not of the lips; it sounds
within, it sounds to the ears of God. With closed mouth,
772 The Spirit an earnest^ to be enlarged^ -perfected^ abide.
Serm, with lips unmoved, did Susannah with this voice cry. But
I jggj^ , ye have received the Spirit of Adoption, in Whom we cry,
Matt. G, Ahfja, Father. Let the heart cry, Our Father, Which art in
^' Heaven. Why then not Father only ? What means Abba,
Father? For if you ask what Abba is, you are answered,
Father. For Abba in Hebrew means Father. Why did
the Apostle wish to express both .'' Because he had in view
P8. 118, the Corner Stone, IVhich the builders rejected, and Which
became the Head of the corner, not without reason called
the Corner Stone, in that He receiveth in His embrace either
wall coming from different quarters. On this side the Cir-
cumcision, on that the Uncircumcision, as far apart from
themselves and one another, as they are far from the Corner;
but in proportion as they are near to the Corner, so of course
near to one another. And in the Corner joined to one
Eph. 2, another. For He is our Peace, Who hath made both one.
So then on one side the Uncircumcision, on the other the
Circumcision, the agreement of the walls, the glory of the
Corner. Ye have received the Spirit of Adoption, in Whom
we cry, Abba, Father.
XV. 16. W^hat is the thing itself, if the pledge be such as this.''
And it ought not to be called o, pledge, but an earnest. For
when a pledge is put down, when the thing itself is paid, the
pledge is taken back. But an earnest is given out of the
thing itself, which is promised to be given; so that when the
thing is paid, what has been given is made up, not changed.
Let each one then look to his own heart, whether from the
inmost recesses of the heart and in love sincere he can say,
Father. It is not now a question, how great this love is,
whether it be great, or small, or middling ; I am asking
whether it exist at all. If it is born, it grows in secresy, by
growing it will be perfected, once perfected it will abide.
For when it is perfected, it doth not decline into old age,
and from old age will come to death ; to this end will it be
perfected, that it may abide for ever. For see what follows.
Rom. 8, We cry, Abba, Father. The Spirit Itself beareth icitness
^^' to our spirit, that we are the children of God. It is not our
own spirit that beareth witness to our spirit, that we are the
children of God ; but the Spirit of God, the earnest beareth
witness for that thing which hath been promised us. The
God Himself our inheritance^ and tliat, ivith Christ. 773
Spirit Itself heareth witness to our spirit, that we are the Serm.
children of God. [156.B.]
17. But if children, then heirs. For we are not children v. 17.
to no purpose. This is the reward ; Then heirs. This is
what I was saying a Utile time back, that our Physician boih^- 2.
giveth us health, and moreover vouchsafeth to bestow a reward.
What is that reward ? An inheritance. But not like the
inheritance of any father among men. For he leaves it to
his children, he does not possess it with his children ; and
yet he makes much of himself, and desires that thanks be
given him, because he has been pleased to give what he
cannot take away. For when he dies, could he take it with
him.? I imagine if he could, he would leave nothing to his
children here. The heirs of God are in such wise heirs, that
God Himself is our Inheritance, to Whom the Psalm saith,
The Lord is the ]7oriion of mine inheritance. Heirs indeed Vs.i6,5.
of God ; if this is not enough for you, hear that whereby ye
may have ampler joy: Heirs indeed of God, and coheirs with
Christ. Turn we to the Lord, &c.
SERMON CVII. [CLVII. Ben.]
On the words of the Apostle. Rom. viii. " We are saved in hope: but hope
that is seen is not hope."
1. As your holiness, dearly beloved brethren, remembers i.
that the Apostle said, Pfe are saved in hope, but hope that is Rom. 8,
seen is not hope; for what a man seeth, why doth he hope^'^-
for ? But if we hope for that we see not, then do we with v. 25.
patience wait for it. The Lord our God Himself, to Whom
it is said in the Psalm, Thou art my Hope, and my Portion ^3.142,
in the land of the living, admonisheth me to give you here-^*
upon some words of exhortation and consolation. He Himself,
I say, Who is our Hope in the land of the living, enjoineth
me to address you in this land of the dying ; that ye may
not look at the things which are seen, but at the things which jg*^"''"^'
774 Hope retained thro* patience onlt/, hy the meek and (jentle.
Serm. are not seen. For the things which are seen are temporal; but
[157.15. V^'^ things which are not seen are eternal. Because then we
hope for that we see not, and nith patience wait for it: with
Ps. 27, good reason is it said to us in the Psalm, Wait patiently on
27.E^v '^^ Lord, do manfully, and let thy heart take courage ; yea,
wait patiently on the Lord. For the world's promises are
always deceiving, but the promises of God never deceive.
But because the world seems as it" ready to give what it
])romises here, that is, in this land of the dying, wherein we
now are; but God will give what He promiseth, in the land
of the living; many ai'e wearied of waiting patientl}' for the
True, and blush not to love the deceitful one. Of such the
Ecclus. Scripture saith, Woe unto them that have lost patience, and
' have turned aside into crooked uays. With those who do
manfull}', and with heart of good courage wait patiently on
the Lord, the children of eternal death also cease not to
mock, vaunting their transitory delights which for a time are
sweet to their mouths, but afterwards shall they find them
more bitter than gall. For they say to us, " Where is that
that is promised you after this life ? Who hath returned
hither from thence, and given information that the things ye
believe are true.? Lo, we joy in the fulness of our pleasures,
in that we hope for that we see ; but ye are tormented in the
travails of continence, by believing what ye do not see."
And then they subjoin the words the Apostle brought forward ;
1 Cor. Let lis eat and drink, for to-morrow we shall die. But see
V. 33. what he advised us to beware of: Evil communications, saith
V. 34. he, corrupt good manners, Be ye sober in righteousness,
and sin not.
jj 2. Beware then, brethren, lest by such communications
your maimers be corrupted, hope overthrown, patience en-
feebled, and ye turn aside into crooked ways. Yea rather
in meekness and gentleness hold on the strait ways, which
Ps.25 9. the Lord teacheth you; of whom the Psalm saith, The meek
shall He direct in judgment, the gentle shall He teach His
ways. Patience indeed among the toils of this life, without
which the hope of the life to come cannot be maintained,
can no one retain continually, but the meek and gentle; who
Mat.ll,resisteth not the will of God, Whose yoke is easy, and His
^^- burden light, but only to those who believe in God, who
Walk after Christ in His Passion, to attain to His Resurrection. 775
hope in Him, and love Him. So truly as meek and gentle Seum.
ye will not only love His consolations, but as good children j^ygj
will also endure His scourges ; that since ye hope for that ye
see not, ye may with patience wait for it. So act, so walk
ye. For so ye walk in Christ, Who said, / am llic Way. Johni4,
How you must walk in Him, learn, not only by His word,
but also by His example. For This His oicn Son //leRom. 8,
• 32
Father spared not, but delivered Him up for us all ; not ol
course against His will, not refusing, but equally willing
with the Father ; for that the Will of the Father and the Son
is One in His equality in the Form of God, Being in which Pl'^l- 2,
He thought it iwt robbery to be equal ivith God ; and pre-
eminently' obedient, in His emptying of Himself, taking the^ singu-
form of a servant. For He Himself loved us, and gave ^^j^^
Himself up for us an offering and a sacrifice to God for a;ilEphes.
odour of sweetness. In such wise then the Father spared '
not His Own Son, but delivered Him up for us all, as that
the Son Himself also delivered Himself up for us.
.3. He then the High One, by Whom all things were made, "i-
being delivered up, by reason of the form of a servant 3° " '
delivered up to the reproach of men, and the despising of
the people, to contumely, to scourging, to the Death of the
Cross, hath taught us by the example of His Passion, with
how great patience we should walk in Him; and hath
assured us by the example of His Resurrection what we ought
in patience to hope from Him. For if we hope for that we see
not, then do we with patience wait for it. We hope, it is
true, for that we see not: but we are the Body of That Head,
in Whom what we hope for hath been already perfected.
For of Him it is said, that He is the Head of the Body, the Co\. 1,
Church, the F/rst-Begolien, holding Himself the pre-emi-
nence. And of us it is written, Now ye are the Body of^ ^°''-
Christ, and members. Now if we hope for that we see not,
then do we with patience wail for it, in firm assurance;
since He Who hath risen again is our Head, He reserveth
our hope. And in that before He rose again, our Head was
scourged. He hath confirmed our patience. For it is written.
For whom the Lord loveth He chasteneth; and scourge t ha eh. \2,
every son whom He receiveth. Let us not then faint imder^"
the scourge, that we may rejoice in the resurrection. For so
3 E
776 Xtiatis hope for tliincis certain, the inorld for tilings uncertain.
Sr.iiM. true is it tliat IJc .scoifn/el/i ercry son u/ioni He rcceivelhy
r J^r B.l t^'^*' ^^^ spared not even His Only Son, hut delivered Him
nomTs, up for us all. Looking then at Him, Who without the
^^- desert of sin was scourged, Who died for our sins, and rose
Rom. 4, . . 1 r ^ 1-
25. again Jor our justtjication, let us not tear lest we be cast
away when we have been scourged ; but rather let us trust
that we shall be received, having been justified,
iv. 4. For although the fulness of our joy be not yet come;
yet not even now have we been left without joy; for we are
saved in hope. Accordingly the Apostle himself too, who
Rom. 8, g^i^jj 7^ ^g, hope for that we see not, then do we with
Rom. patience wait for it; saith in another place. Rejoicing in
2^;,'^* hope, pa/ient in tribulation. Having then snch hope, let us
3, 12. line much confidence ; and let our speech in grace he seasoned
,.°' ' with salt, that we may know how we ought to answer every
one. For we must say to them, who since they have lost, or
have never received patience, dare even to insult, whereas
they ought to imitate, us who wait patiently on the Lord,
(because hoping for that tee see not, we do in jxitience wait for
it,) " Where are your delights, for which ye walk by crooked
ways?" We do not say, " Where shall they be, when this life
hath passed away ;" but, " Where are they now ? When to-day
has removed yesterday, and to-morrow is about to remove to-
day, what is there of the things ye love that does not flit, and
fly away? What is there that does not fly away almost before
it is taken, since of this very to-day, not even an hour can be
retained? For so the second is shut out by the third, just as
the first was by the second. Of this very one hour, which
seems present, nothing is present; for all its portions,
and all its moments, are fleeting."
V. 5. What man sins for, if he be not thoroughly blinded when
he sins, let him at least, now he hath sinned, give heed. He
might see that pleasui'e that is to pass away is without any
wisdom longed for; or when it has passed away, is with
repentance thought of. Ye laugh at us, because we hope
for things eternal, which we do not see; whereas ye, enslaved
to those tem})oral tilings which are seen, know not what
kind of day to-morrow's sun will bring you : which when ye
hope to be good, ye often find evil; nor if it shall be good,
will ye be able to hold it that it fly not away. Ye laugh at
We hope from Christ as God, tohat we see in Christ as Man. Ill
us, because we hojje for things eternal; which when they Serm.
come, shall not pass away ; because they do not even come, []57.b!]
but abide ever; but we shall come to them, when by the ^
way of the Lord we shall have passed over those things which
pass auay. But by you tliese temporal things never cease
to be hoped for, and yet the things ye hope for frequently
deceive you; nor do they cease to inflame you when they
are yet to come, to corrupt when they come, to torment
when they pass avv^ay. Are they not things which when
coveted kindle hot desires, obtained are disesteemed, lost
vanish into nothing ? We too make use of them as the
necessity of this pilgrim state requires; but we do not fix
our joys in them, lest we be overwhelmed with them when
thev fall. For we use this world as not using it. that we i Cor.
... 7 31
may come to Him Who made this world, and abide in Him,^„|g'
enjoying His Eternity.
6. But what is that ye say, " Who hath come hither from vi,
thence, and who hath informed men of what is passing among
the dead V On this point too hath He shut your mouth,
Who raised again a dead man on the fourth day, and on thejohnii,
third day rose again Himself, now to die no more, and
before He died, told us, as He from Whom nothing could be
hid, in the narrative of the beggar at rest, and the rich man LukeiG,
in flames, what sort of life receives those who die. But these ' ^'
things they do not believe, who say, "Who hath returned hither
from thence ?" They wish it to be thought they would believe,
if one of their own ancestors were to return to life. But cursed Jerem.
17 5.
is every one who patleth his hope in man. For this reason
then God, made Man, was pleased to die and rise again;
that both what was to happen to man, might be shewn him
in Man's Flesh, and yet that belief might be had in God,
not in man. And at all events the Church of the faithful,
spread over the whole world, is now before their eyes. Let
them read of it promised so many ages before to one man,
who against hope helieced in hope^ that he might heeome //'<?iiom. 4,
father of many nations. \Vhat then was promised to one^^-
man, Abraham believing, we see now fulfilled ; and do
we despair of that coming which is promised to the whole
world believing? Let them go now, and say, Let ns
eat and drink, for to-morrow we shall die. They are still
3 E 2
778 GoiVs fourfold mercus the s(ifhj}iard of the predestinate.
Sbum. saviiiL' dial thcv avo to die to-inorvDW, but wlieu they use
CVII. • <=> • ' J
[]57.B,]SUch language, the Truth fintlcth them dead ah'eady. But
ye, brethren, children ot" the Resurrection, citizens of the
holy Angels, heirs of (iod, and joint-heirs with Christ,
beware yo of imitating those who die to-moiTOW in breathing
out their last, and are buried in their cups to-day. But as
the same Apostle saith, Let not evil cotrnininications corrupt
ijour (jood iuanners ; be ye sober in rit/hteousness, and sin
not; walking the naiTow road, but the certain way which
leadL,'th to tlie expanse of the heavenly Jerusalem, which is
our Eternal Mother; hope in firmest assui'ance for that ye
see not, wait patiently for that ye have not yet; for that ye
• fideli.s-})old Christ the True Promiser as a most* sure guarantee.
sime
SERMON evil I. [CLVllI. Ben. J
On the words of the Apostle, Rom. viii "Now whom He did predestinate,
them He also called; and wliom He called, them He also justified; &o.
If God he for us, who can he against us?" against the Pelagians.
i. 1. We have heard the blessed Apostle exhorting and
Rom. 8, confirming us, when he said to us, // God be for us, iclto can
^'- be ai/aiust us? Now for whom God is, he shews above,
V. 30. when he says, N^ow whom He did predestinate, them He
also called; and uhoin He called, them He also j ustijied ; and
V.31. ivhom He justified, them He also glorified. What shall we
then say to these things? If God be for us, toho can he
against us? God for us, to predestinate us; God for us, to
callus; God for us, to justify us; God for us, to glorify us. If
God be for us, who can be against us? He predestinated
us, before we were; called us, when we were turned away;
justified us, when we were sinners; glorified us, when we
were mortal. // God be for us, who can be against us?
Let him who would oppose the predestined, called, justified,
glorified of God, make himself ready, if he can war against
God. For when we heard, // Ood be for us, who can be
against us? none but he that conquereth God, hurteth us.
And who is he that conquereth the Omnii)otent? Whosoever
would struggle with Ilim, injurcth himself. This it is, which
Acts 9, (jhi-ist called out of heaven too to Paul, as vet Saul, // is not
God our Debtor thromjh His pruinises^ not j or our service. 779
good for thee to kick against the goad. Be he violent, be he Serm
violent as he can, whoso sendeth his heels against the goad, ^^g i;
is not his violence against himself?
2. Now in these four eminent particulars, which the Apostle ii.
hath set forth, which pertain to them for whom God is, that
is, predestination, calling, justification, glorification; in
these four particulars, I say, we ought to consider what we
have already, and what we still wait for. For in those
things which we have already, praise we God the bounteous
Giver; in those we have not yet, hold we Him our debtor.
For debtor hath He become, not by receiving aught from us,
but by promising what it hath pleased Him. For in one
sense do we say to a man ; " You owe me, because J gave
you:" and in another we say, " You owe me, because you
promised me." When you say, " You owe me, because
I gave you;" some boon has proceeded from you, but as
a loan, not a gift. But when you say, " You owe me,
because you promised me;" you have given nothing, and yet
you exact. For His goodness Who hath promised will give,
lest good faith be turned to evil. For whoso deceiveth, is evil.
But do we say to God, " Render to me, because I have
given Thee?" What have we given to God, when all we
are, and all we have of good, we have from Him? Nothing
then have we given Him. There is no way whereby we can
require of God on this title', especially as the Apostle saith, i vooe
For who hath known the Mind of the Lord, or who hath -Rq^^
been His counsellor? Or who hath first given to Him, and}h^'^-
it shall he recompensed unto Him again '? Tn that way then
may we require of our Lord, that we should say, " Render
what Thou hast promised, for that we have done what Thou
hast commanded; and this too Thou hast done, for that
Thou hast aided us in our labour."
3. Let no one say then, " Therefore Iiath God called me, iii.
because I served God." How hadst thou served, if thou
hadst not been called? If God hath called thee for this
reason, for that thou hast served Him; then thou hast first
given, and He hath recompensed thee again. Doth not the
Apostle take this pretence^ from thee, when he saith. Or who ^xocem
hath first given to Him, and it shall he recompensed unto
him again? But, lo, when thou wast called, thou wast at
780 Xtians alreadt/ predestinated and called; justified in part;
Serm. least already. How couldest thou be predestinated, but
CVill
n5g givvheu thou wast not? What gavest thou to God, when thou
" wast not, to give aught? What did God then when He
predestinated him wlio was not? What the Apostle says,
Rom. 4, J^io calteth those things which are /toty as those that are.
If thou already wast, thou couldest not be predestinated;
unless thou hadst been turned away, thou couldest not be
called; unless thou hadst been ungodly, thou couldest not
be justified; unless thou hadst been earthly, and of low estate,
thou couldest not be glorified. Who then halhjirst yiven to
?^,°'"' Him, and it shall he recompensed vnto him againf For of
Him, and through Him., and in Him are all things. What
then do we render unto Him? To Him he glorg. For that
we were not, when we were predestinated; for that we were
turned away, when we were called; for that we were sinners,
when we were justified; let us give God thanks, that we
remain not unthankful.
4. Now we had proposed to consider of these four par-
ticulars, what we had attained already, for what we yet look
to be attained. For we have been predestinated already,
and even before we were. Called we were, when we were
iv. made Christians. We have this then too already. Justified.
What? What is, justified? Dare we say, that we have this
third thing already ? And shall there be any one of us w ho
would dare to say, " I am just?" For I suppose that this is,
" I am just," namely, " I am not a sinner." If you dare to
1 John say this, John meets you, If ue shall sag that we have no
' ' sin, we deceive ourselves, and the truth is not in us. What
then? Have we nothing of justice? Or have we, but have
it not entire ? Let us then search into this. For if we have
something, and something have not; let that we have grow,
and that we have not shall be filled up. For sec; men have
been baptized, all their sins have been forgiven them, they have
been justified from sins; we cannot deny it; yet a wrestling
with the flesh remains, a wrestling with the world remains, a
wrestling with the devil remains. Now whoso wrestleth, some-
times gives, sometimes receives a blow; sometime conquers,
sometimes is worsted ; we wait to see how he comes out of the
the lists. For if we shall sag that we have no sin, we deceive
ourselves, and the truth is not in us. Again, if we shall say
by faith in Baptism; more completely/ hy(jroioth in the Spirit. 781
that we have nought of iustice, we lie against the gifts of God. Serm.
. . . CVIII
For if we have nought of justice, we have not even faith : if we nsg.B.]
have not faith, we are not Christians. But if we have faith,
we have somewhat of justice already. This somewhat,
wouldest thou know, how great it is .'' The just liveth by Hab. 2,
faith; the just, I say, liveth by faith; for that he believeth |" J^^'"'"
that he seeth not. Cl^l- 3,
6. Our fathers, holy leaders' of the flock, the Apostles, 10'^ 38. '
our guides, when they preached, not only saw ivith their eyes, v.
but even Jiandled ivith their hands; and notwithstanding, the ^ '^phn^
Lord reserving for us the gift of faith, to a certain one ofi, 1.
His disciples handling, feeling, searching out with his fingers
and finding the Truth, exclaiming, 3Iy Lord and my God, John20,
the Lord and God Himself said, Because thou Itast seen, thou ^^* ^^*
haat believed. And having us in view who were yet to be,
He said, Blessed are they that have not seen, and yet have
believed. We have not seen, we have heard, and believed.
We have been in anticipation pronounced blessed, and have
we nought of justice? The Lord came in the Flesh to the
Jews, and was killed; He came not to us, and was accepted.
A people whom I have not knoivn hath served Me; by thePs.i7,
heari/ry of the ear they have obeyed Me. This people are ^ept.
we, and have we nought of justice? Most certainly we have, (i^, 43,
Be we thankful for that we have, that what we have not may
be added, and that we lose not that we have. This third thing
also then hath already effect in us. We have been justified;
but this justice increases, as we make advance. And how
it increases I will say, and so to say confer with you, that
each one of you, already established in this justification,
having received to wit the remission of sins by the laver of
regeneration, having received the Ploly Ghost, making ad-
vancement from day to day, may see where he is, may go on,
advance, and grow, till he be consummated, not so as to come
to an end, but to perfection,
6. Man begins' by faith ; what pertaineth to faith ? To
believe. But let this faith be still distinguished from unclean vi.
spirits. What pertaineth to faith? To believe. But the
Apostle James says. The devils also believe, and tremble. S^mes
If thou believest only, and livest without hope, or hast not ' *
love; The devils also believe, and tremble. What great
782 Hope oat of a tjood coiiaciciice essential to faii/i
S'-iiM. thing i.s il, il ihou callest Christ the Son of God? This
1158.711 lector said, and he heard, Blessed art t/ioit, Simon Barjoiia;
Mat.iG, tlii!5 tlic devils said, and they lieard, Hold your peace. The
^^' lirst blessed^ it is said to him, liecause jiesh and blood hath
Mark \,not revealed it unto thee, but 3Iy Father Which is in Hea-
T* if »^4 '"^'''" ^^^^ ^^^ others hear, Hold your peace ; they both say
34.35. this same thing, and they are repulsed. The expression is
the same; but the Lord questioneth the root, not the flower.
Heh.i2, Whence to tlie Hebrews it is said, f^est any root ofbiltcrness
sprinyiny up trouble you, and thereby many be defiled.
.First then distinguish thy faith from the faith of devils.
Whereby dost tliou distinguish it? The devils said this in
fear, Peter in love. Add then to faith, hope. And what
hope is thei'e, but from some goodness of conscience ? Aud
to this hope add charity. We have from above a super-
eminent way, as the Apostle saith, I shew unto you a super-
1 Cor. eminent way: If I speak with the tongues of men and of
Vi 1 ' (iiiyf-'l'^i <fn^^ have not charity, I am become as sounding
brass, or a tinkling cymbal; and he enumerates the rest of
good gifts, and affirms that without charity they profit
nothing. Let then these remain, faith, hope, charity; but
the greatest of these is charily. Follow after charity. Dis-
tinguish then your faith. Already are ye of the predes-
tinated, the called, the justified. The Apostle Paul saith.
Gal. 5, Neither circumcision availeth any thing, nor uncircum-
cision; but faith. Saj' on Apostle, add, distinguish; for.
Even the devils believe, and tremble ,• go on then and dis-
tinguish ; for the devils believe, and tremble at what they
hate. Distinguish, O Apostle, and circumcise my faith,
Ps.42,i.and, distinguish my cause from the unholy nation. He
(43* E ^^^^ plainly distinguish, separate, circumcise it. Faith,
V.) saith he, which worketli by love.
vii. 7. Let each one then, my brethren, look into himself
within, weigh himself, prove himself in all his actions, his
good works, what he doeth with charity, not looking for
temporal retribution, but the promise of CJod, the Face of
God. For whatsoever God promiseth thee availeth nought
without God Himself Most truly God would not satisfy
me, unless He promised me Himself, Very God. What is
the whole earth? What is the whole sea? What is the
God Alone satisjieth the soul; hope of Him our stay. 783
whole heaven? What are all the stars? What the Sun? Serm.
What the Moon? What the hosts of Angels? The Creator [^^g^gj
of them all I thhst after: Him I hunger after, Him I thirst
after; to Him I say, For uith I'hee is the Fountain o/ Li/e,^^-^^,^-
Who saith to me, / <im the Bread, IVhich came down from John 6,
Heaven. Let my pilgrimage hunger and thirst, that my
presence may be satiated. The world smiles with its
multitude of objects, beauteous, strong, diversified ; more
beautiful is He Who made them; stronger and brighter is
He Who made them, sweeter is He Who made them. /ps. i6,
ftjiall he satiated, nhen Thy Glory shall be manifested. ■(fj^f'^-S^'
faith then which worketh by love is in you, ye already belong V.)
to the predestinated, called, justified; let it then increase in
you. ¥ ox fait It which worketh by love cannot be without
hope. But when we shall have arrived, shall faith be any
longer there ? Shall it be said to us, " Believe?" Assuredly
not. IVe shall see Him, we shall contemplate Him. Dearly i John
beloved, we are the sons of God, and it hath not yet appeared ' '
what tee shall be. Because it hath not yet appeared, there-
fore is there faith. We are the sons of God, predestinated,
called, justified ; we are the sons of God, and it hath not yet
appeared ichat we shall be. Faith then is now, before tchat
we shall be appeareth. We know that when He shall appear,
ive shall be like Him. What ! because we believe ? No.
Why then ? For we shall see Him as He is.
8. What of hope? will it be there? Hope will be no viii.
longer, when there shall be possession*. For this hope is ' res
necessary to our pilgrimage, it is she which consoleth by the
way. For when the wayfarer toils in walking, he endures
the toil, because he hopes to arrive at the end. Take away
from him the hope of arriving, forthwith his strength for
walking is broken. Hope also then which is in this life
appertains to our righteousness as pilgrims. Hear the Apo-
stle hin)seli : Waiting, saith he, for the adoption, we stilluom.s,
groan nithin ourselves. Where groaning is, that cannot ^^*
yet be called the happiness, whereof the Scripture saith.
Labour and groaning hath passed away. Therefore, saith is. 35
he, ice yet groan within ourselves, wailing for the adoption, ^^-^^^i
the redemption of our body. We yet groan. Wherefore ? Rom. 8,
For we arc saved by hope. But hope that is seen is not^^'
784 God the substance of all toe ever longed for.
Skrm. hope. Far if d man seeth, what dolh he hope for f But if
fi58 B ^^^ hope for iJttil ne see twt, we do with patience wait for it^
V. 25. In this patience then were the Martyrs crowned, ihey longed
lor what they saw not, they despised wliat they endured. In
V. .35. this hope they said, Who shall separate us from the love of
Christ ? shall tribulation, or distress, or persecution, or
V. 3(i. fa/nine, or nakedness, or the siaord? For for Tliy sake.
And wliere is He for Whose sake ? For for thy sake,
saith he, ice are killed all the day. For thy sake. And
John20, where is, Blessed arc they that have not seen, and yet have
believed ? Lo, wliere He is, He is within thee, because this
faith also is within thine own self. Doth the Apostle
Ephes. deceive us, who saith, that Christ dwelleth in our hearts by
^'^'' faith? Now by faith, then by sight; now by faith, as long
as we are in the way, as long as we are in pilgrimage.
2 Cor. 5, For as long as ae are in. the body, tee are in pilgrimage
from the Lord; for ne walk by faith, not by sight.
ix. 9. If this is faith, v^hat shall sight be.'' Hear what it shall
1 Cor. be. That God may be All in all. What is, AU;' Wliat-
' ' soever thou didst here seek after, whatsoever thou didst here
esteem highly, Himself shall be to thee. What didst thou
wish here, what didst thou love .? To eat and drink ? He
shall be thy Food, He shall be thy Cup. What didst thou
v\ish here.'' A frail, transient health of body .^^ He shall be
thy Immortality. What didst thou seek here? Riches?
Covetous one, what I pray suffi..eth thee, if God Himself
sufHceth not? But what didst thou love? Glory, honour?
Ts. 3,3. God shall be thy glory, to Whom it is even now said. My
Glory, and the exalter of mine Head. For He hath already
exalted my Head. Our Head is Christ. But why marvel-
lest thou? Because the Head, the rest of tlie members shall
be exalted also; then shall God be All in all. This we
now believe, this we now hope; when we shall have come,
we shall hold it fast ; and then there will be vision, not
faith ; when we shall have come, we shall hold it fast ; and
then there will be possession, not hope. What of charity ?
is it too now, and then shall not be? It we love in believing,
and not seeing ; how shall we love in seeing, and holding
fast ? Therefore there shall be charity, but it shall be perlcct:
' ^<^\' as the Apostle says, Faith, hope, charily; these three ; but
Martyrs alone fully perfected^ and so not jjrayed for. 785
the (jreatest of these charity. Having this, and nourishing Serm.
it in us, with His aid persevering in Him, let us with all [jog.B.i
assurance say? Who shall separate its from the love of Christ'^
till He have mercy, till He make perfect. Shall tribulation ,
or distress, or /amine, or nakedness, or peril, or sword? For
for thy sake are we killed all the day, we are accounted as
sheep for the slaughter. And who can bear uj)? who endure
all this? But in all these things we are conquerors. 'Rom. s,
Whereby? By Him Who loved us. So then. If God hefor^^'
us, who can he against us?
SERMON CIX. [CLIX. Ben.]
On the words of the same Apostle, Rom. viii. or on Justification ; and on
the words of James i. " Count it all joy, my brethren, when ye fall into
divers temptations, &c."
1. Yesterday a discourse was delivered* at length con- i.
cerning our justification which we have from the Lord our^j^^j^g
God, by my ministry, through His gift, in your hearing.
And whereas in this life we are laden with the burden of
corruptible flesh, not of course without sin; for if we shall Jolm 1,
say that we have no sin, we deceive otirselves, and the truth
is not in lis; yet that we are justified according to the
measure of our state of pilgrimage, living by faith till we en-
joy sight, has been made clear, as I think, to you, Beloved.
The beginning is made from faith, to arrive at sight; the way
is traversed, the country sought. In this pilgrimage our
soul says. For all my desire is before Thee, and my groan- Ps. 38,
ing is not hid from Thee. But in the country there will be"
no room for praying, but only for praising. Why will there
be no room for praying? Because there is want of nothing.
What is here believed, there is seen ; what is here hoped for,
there is possessed; what is here asked, there is received.
Nevertheless, there is in this life some perfection, to which
the Holy Martyrs have attained. And therefore the Eccle-
siastical Discipline has that custom, which the faithful know,
when the Martyrs are in that place commemorated at God's
altar, where no ])rayer is made for them ; but for the other
departed, who are commemorated, prayer is made. For it
were an injury, to pray for a Martyr, to whose prayers we
78C Lawful delir/hU lUdif f/ladden, if righteousness more.
Seum, ouglit to 1)0 commended. For lie hiilli slrwjijlcd (i</(iinsl sin
,^^^^^-. even unto blood. But to certain as yet imperfect, and yet
jjgbiy justified in part, the Ai)ostle to the Hebrews says, For f/e
4- have not pet foiifjlit unto blood, stru<j(jlinij against sin. If
they then had not yet fought unto blood, without doubt some
had even iinlo blood. Who even unto bloods Assuredly ihe
Holy Martyrs, of whom the lesson ot' St. James the Apostle
James was just now heard. Count it all jo;/, mij brethren, uheii ye
*'^* fall into dicers feinptalions. It is spoken to them who are
Ps. 26, already perfect, who can even &a,y, Prove tue, Lord, and tempt
James "^^' Knoiiing, sailh he, that iribitlalion irorkelh patience,
1, 3. 4. and patience hath a perfect work.
'^•:^' 2. For righteousness must be loved; and in this righteous-
ness which must be loved there are steps of those who are
making advancement. The first is, that not all the things
which give delight be preferred to the love of righteousness.
This is the first step. What is that which I have said }
That among all the things which give delight, righteousness
itself should give thee more delight ; not that other things
should not give delight, but that it should give more. For
some things naturally give delight to our infirmity, as meat
and drink delight the hungry and the thirsty; as this light
which is shed from the heaven when the sun is risen, or
which shines from the stars and moon, or which is kindled
I conso- on the earth by lights relieving^ the darkness of the eyes,
lantibus (Jelights US ; a musical voice and most sweet melody give
delight, a goodly odour gives delight; whatsoever things again
pertain to any pleasure of the flesh delight our touch. And
all these things, which delight us, in the senses of the body,
some are lawful. For, as I said, these grand spectacles of
nature delight the eyes ; but the spectacles of the theatres
delight the eyes also. The one lawful, the other unlawful.
A holy Psalm sweetly toned delights the ear; but the songs
of stage-players delight the ear also. The one lawfully, the
other unlawfully. Flowers and aromatics delight the smell;
and these too are God's creatures ; frankincense on the
altars of devils delight the smell also. The one lawfully, the
other unlawfully. Unforbidden food delights the taste; the
leasts of sacrilegious sacrifices delight the taste also. The one
lawfully, the other unlawfully. 'I'he matrimonial union gives
delight; that of harlots gives delight also. The one lawfully.
EveJi in ^^s, things invisible are most esteemed. 787
tlic other unlawfully. Ye see, dearly beloved, that in these Serm,
senses of the body, there are lawful and unlawful delights, nggg .
Let righteousness in such wise delight, as to overcome even '
lawful delights; yea prefer righteousness to that delight
wherewith thou art delighted lawfully.
3. Let us set before our eyes, with a view to what I have iii.
said, an example of this contest. I ask whether you love
righteousness; you will answer," I do." Which thouwouldest
not answer with truth, if it did not in some measure delight
thee. For notliing is loved, save what gives delight. Z>e-Ps. 37,
/////// t/ii/s'/fin the Lord, saith Scripture. Now the Lord is
Righteousness. For thou must not form to thyself an idea of
God as of an idol. God is like unto things invisible; so in
ourselves the things are best which are invisible. Faithful-
ness is better than the flesh, faithfulness is better than gold,
yea faithfulness is better than silver, than money, than farms,
than household, than riches; and all these are seen, faithful-
ness is not seen. To which then shall we think God more
like, to the visible, or the invisible ? to the precious, or the
valueless } 1 will speak of things of less esteem. You have
two servants, one deformed in person, the other very beauti-
ful; but that deformed one, faithful, the otiier unfaithful.
Tell me, which do you love the most; and I see that you
love the things invisible. What then, when you love the
faithful servant, though deformed in person, more than the
beautiful, unfaithful one, have you made a mistake, and
preferred deformity to beauty.? Assuredly not: but you have
preferred the greater beauty to deformity. For you have
disregarded the eyes of the body, and have lifted up the eyes
of the heart. You have questioned the eyes of the body,
and what report have they brought back to you .? This one
is beautiful, the other deformed. You have driven them
away, have refused their testimony ; have lifted up the eyes
of the heart on the faithful servant, and on the unfaithful
servant; the first you have found deformed in body, the last
beautiful ; but you have ]>ronounced, and said. What is more
beautiful than faithfulness? than unfaithfulness what more
deformed .''
4. Therefore before all pleasures, all even lawful delights, iv.
that is, righteousness is to be loved. For if thou hast interior
788 Interior se»ses have t/ieir ihli(/hts, analoyouti to the outward.
Sekm. senses, all those interior senses are delighted with the
r J 59^7^] pleasures of righteousness. If thou hast interior eyes, see
P^6^9.thi' light of righteousness; For iri/Ii TJiee is the founldin of
life, and in Thy Light shall tie see liyht. Of that light the
P8.13,3. Psalm saith, Liyliten mine eyes, that I never sleep in death.
Again, if thou hast interior ears, hear righteousness. Such
Luke 8 ears did He seek, Who said, Who hath ears to hear, let him
8
2CoY.2,hear, If thou hast an interior smell, hear the Apostle; We
^^- are a good odour of Christ unto God in every place. If thou
Ps.34,8.hast an interior taste, hear; Taste and. see, that the Lord.
is siceet. If thou hast an interior touch, hear what the Bride
Cant. 2, singeth of the Spouse; His heft Hand is under niy head,
^' and His Right Hand shall embrace me.
5. Let us then propose, as I had begun to say, an example
of this contest. Let us see, my brethren, who it is; I will
ask, and let him answer, in what I shall say, whether he is so
delighted with righteousness, as to prefer it to all the other
delights which appertain to these senses of the bodj-. Lo,
thy gold delights thee, delights thine eyes; it is a beautiful
metal, most brilliant, it gives delight. Beautiful it is, I
do not deny it; for were I to deny that it is beautiful, I
should do wrong to its Creator. The tempter then comes
and saith to thee, " I will take tliy gold from thee, if thou
wilt not give false witness for me; but if thou wilt, I will give
thee more." Two delights are at strife within thee ; now I
ask thee which thou dost prefer, which delights thee most,
gold, or truth; gold, or true witness. Doth the former
shine, and the latter not shine .? Fidelity is sought for in
true witness. Doth gold shine, and fidelity not shine ?
Blush, use thine eyes; what thou didst love in thy servant,
render tliou unto thy Lord. For just now when I asked thee
of thy two servants, one fiiithful and defornled, the other un-
faithful and beautiful, which thou didst love the most; thou
answeredst me rightly, and didst prefer that which ought to
be preferred. Return thou into thine own self, for of thyself
is the question now. Certainly thou didst love the faithful
servant ; is thy Lord unworthy, to have a faithful servant in
thee ? And what great ]iromise didst tliou make to thy
faithful servant.? Howsoever great thy love, the highest
revvard was liberty. What great promise didst thou make
Ri(/htroumess to he foUoiued, as ivas sin, for its sweetness. 789
to thy failliful servant? Temporal liberty. Do we not see Serm,
many slaves in want of nothing, and free men beggars ? Yet rigg^j
thou didst exact fidelity from him, to whom thou didst promise
liberty ; and dost thou not preserve then fidelity to Him Who
promiseth thee eternity ?
6. It were long to run through the several senses of the v.
body : but what I have said of the eyes, that understand ye
of the rest ; and to the delight of the flesh prefer the delight
of the mind. For unlawful pleasures delight your flesh; let
righteousness, invisible, beauteous, chaste, holy, melodious,
sweet, delight your mind, that ye be not forced to it by
fear. For if ye are forced to it by fear, it doth not yet
delight. Thou oughtest not to sin, not through fear of
punishment, but through love of i-ighteousness. Flence the
Apostle says, / speak after the maimer of rnen because of Rom. 6,
the infirmity of your Jiesh. For as ye have yielded your ^^'
inembers to serve imcleanness and iniquity unto iniquity ;
even so now yield your members to serve righteousness unto
holiness. What have I said .? I speak after the manner of
men : I speak what ye are able to bear. When ye yielded
your members to iniquity, for the perpetration of uncleanness,
were ye drawn by fear, or invited by delight? What say
ye? Answer us, because even ye who are now living well,
perchance did once live evilly. When ye sinned, ye took
delight in your sins ; did fear draw you to sin, or the sweet-
ness of sin? Ye will answer, " the sweetness." Doth sweet-
ness draw to sin, and fear constrain to righteousness? Prove
yoiu'selves, look into yourselves. Let him that threateneth
take the gold; righteousness is sweeter, righteousness is
more brilliant. Let him that promiseth not give the gold ;
righteousness must be preferred to gold, preferred by the
delight it yieldeth, it is brighter, it is more brilliant, it is
sweeter, it is more delicious. Now then if one try himself,
and come off" victorious in this contest, he hath heard the
Apostle saying, / speak after the manner of men because of
the infirmity of your flesh. Doubtless he spared infirmity ;
and tried to say something more grateful to those of little
strength,
7. Lo, saith he, I speak what you are able to receive: Ye yi.
have yielded your members to unlawful delights, ye liave
790 To he perfect, despise pain, as ivell as pleasure, for holiness.
Serm. been led bv the sweetness ol' sins, to do them; let the
CIX. ' .
[159.13.1 sweetness and pleasantness of righteousness draw you to
ri!?;ht action; love righteousness, as ye have loved iniquity.
Righteousness is worthy to obtain from you that ye yield to
it what ye have yielded to iniquity ; this is, / speak after
the manner of men, that is, what your infirmity is as yet
able to bear. What then hath the Apostle suspended ?
what hath he deferred to say ? T will tell you what he hath
deferred, if I shall be able. Weigh righteousness and
iniquity together: is righteousness worthy of as much as
iniquity was worth ? Ought it so to be loved, as iniquity
was loved \ God forbid that it should be so loved, but
would it were even so. More then.? Undoubtedly more.
In iniquity thou didst follow pleasure, for righteousness
endure pain. In unrighteousness, I say, thou didst follow
delight, for righteousness endure pain ; this is the more.
Lo, some unchaste one of youth's slippery age, through the
enticement of pleasui'e, hath cast his eyes on another man's
wife, hath loved, desires to attain his end ; yet he seeks to
be concealed ; for he in such wise loves pleasure as to fear
pain more. Why seeks he to be concealed ? He fears to
be caught, to be imprisoned, brought up, confined, produced,
tortured, killed. Through fear of all this, iu that pursuit of
1 aucu- his pleasures he seeks concealment; he looks' sharply out
patur £^^j. j|-,g husband's absence, he fears to find even the accom-
plice of his crime, because he di'eads to involve himself with
one who is privy to it. And we see him drawn by pleasure;
but that pleasure is not so powerful, as to overcome even fear
and pain, and the dread of punishment. Give me beauteous
righteousness, give me the beauty of faith ; let her come
forth, shew herself to the eyes of the heart, inspire fervour
in her lovers. Now she says to thee, " Wouldest thou enjoy
me .'' Desj)ise whatever else dolighteth thee, despise it for me."
Lo, thou hast despised it, it is not enough ior her : this is
after the manner of men, because of the injirmity of your
flesh. " It is not enough that thou despisest whatever de-
lighted thee ; despise whatever terrified thee ; despise the
prison, despise chains, despise the rack, despise torments,
despise death. These thou hast overcome, thou hast found
me." In either step shew yourselves lovers of righteousness.
Fervor and hlessedttess of sou I, dying to aelf^to live lo God. 791
8. We do find some perhaps who prefer the delight of Serm.
righteousness to the pleasures and satisfaction of their body;jj59^j
but for him who for it would despise punishment, pains and vii.
death, thinkest thou there is any such among us? At least
let us conceive what we dare not profess. What conceive
we? Where conceive we it? There are thousands of martyrs
before our eyes, those true and perfect lovers of righteous-
ness. Of them is it said, Count it all joy, my brethren, ichen James
ye fall into divers temptations; knowing that the trying of '
your faith icorketh patience ; and patience hath a perfect
work. What can be added, that she should have a perfect
work? She loves, loves ardently, fervently, treadeth down
all things that delight, and passes on ; she comes to things
rough, frightful, cruel, threatening, she treads them down,
breaks them, and passes on. O what it is to love, O what it
is to go onwards, O what it is to die to one's self, O what it
is to attain to God! He that findeth his life shall lose it ;Ma.tt.
10 39
and he that loseth his life for My sake shall find it unto /?/<? jo'hni2
eternal. Thus must the lover of righteousness be armed, 25.
thus must the lover of the unseen beauty be ai'med. What^^a.
10 27
/ tell you in darkness, that speak ye in light : and what ye '
hear in the ear, that preach ye upon the housetops. What is.
What I tell you in darkness, that speak ye in light 9 What
I speak, and ye hear in the heart, that speak ye con-
fidently. And what ye hear in. the ear, that preach ye upon
the housetops. What is. Ye hear in the ear? Ye hear in
secret; for that ye fear as yet to profess and confess it.
What is then. Preach ye upon the housetops^ Your houses
are your bodies ; your house is your flesh. Get thee up
unto the top, tread down the flesh, and preach the word.
9. But first, my brethren, mourn for what ye were, that vni.
ye may be able to be what ye are not yet. This which
I am speaking of is a great thing. And whence does any
great thing come to us? It is very exalted, it is perfect, it
is most excellent; whence comes it to us? Hear whence it
comes to us; Every good gift and every perfect gift is from James
above, and comeih down from the Father of lights, with ' ''
Whom is no variableness, neither shadow of turning.
Thence is the good we have, thence is that we have not
yet. Have ye it not? Ask, and ye shall receive. If ye,Ma.tt.7,
3f 7.11.
792 Adrance in jmtijication unlimited.
Serm. saith the Saviour, If ye, being evil, know how to give good
ri69.B.l ^\f^^ '^'^^^ your children^ how much more shall your heavenly
Father give good things to them that ask Him ? Let every
mau then examine himself, and whatsoever good he shall
» perti- find in himself, which hath relation' to our justification, let
him render thanks to Him Who gave it; and in rendering
thanks to Him Who hath given, let Him also ask of Him
that which as yet He hath not given. For thou dost not
in receiving advance, and He in giving fail. Howsoever
capacious the throat, howsoever cajDacious the belly thou
bringest, the fountain doth surpass thy thirst.
neat.
SERMON ex. [CLX. Ben.]
On the words of the Apostle. 1 Cor. i. " He that glorieth, let him glory in
71.E.V. the Lord." And on the verse of the 70th Psalm, " Deliver me in Thy
righteousness, and rescue me."
iCor.i, 1, We have been admonished by the Apostle, that, He
^^' that glorieth, should glory in the Lord ; and to the Same
Ps.7 1,2. Lord have we chanted. Deliver tne in Thy righteousness,
and rescue me. This then is to glory in the Lord, to glory
not in one's own, butin His righteousness. Now this righteous-
ness is hidc3en to those, who glory in their own righteousness.
And this vice appeared especially in the Jews refusing the
Old Testament, and remaining in the old tnan. In vain
and fruitlessly had they read in their books and sung,
Rom. Deliver me in Thy righteousness. For they being ignorant
' ' of God's righteousness, and wishing to establish their own
righteousness, have not submitted themselves unto the righte-
ousness of Ood. Let no one therefore glory as if of his own
righteousness, even though he be righteous. For it is to
him who glorieth in his own righteousness that it is said,
1 Cor. 4, For tohat hast thou that thou hast not received? Therefore,
let him that glorieth, glory in the Lord. For what more
secure, than to glory in Him, in Whom no one can by any
means be confounded.-' For if thou shouldest glory in a man,
To glory in self, in itself convicts of folly. 793
something may be found in a man, yea, many things may be Serm.
found in a man, for which whoso glorieth in him may be Mg^ g j
confounded. But when thou hearest that one must not
glory in man, of course neither in thyself; for thou also art
none other than a man. If then thou gloriest in thyself, thou
gloriest in man; and this is more foolish, and more execrable.
For if thou didst glory in some just, or some other wise man,
he doth not glory in himself in whom thou gloriest; whereas
if thou gloriest in thyself, thou art not wise, nor just; now if
one must not glory in a wise man, nmch less must one glory
in an unwise. But he that glorieth in himself, doth glory in
an unwise. For he is convicted of being unwise by the very
fact, that he glorieth in himself Therefore, /(e that (jlorieth,
let him glory in the Lord; nothing more safe, nothing more
secure. If thou canst, thou hast whereby to hold, glorying
in the Lord thou shalt not be confounded. For nothing of
blame can be found in Him, in Whom thou gloriest. And
therefore he too who said not, " Deliver me in my righteous-
ness;" hnt, deliver me in Thy righteousness; first said this. In Ps.71,1.
thee have I hoped, O Lord, let me never be confounded.
% For is it aught else, wherein the Jews erred, or by
what other vice became they outcasts from the grace of the
Gospel, save by that one whereof the Apostle refrained not
to speak, which I have a little above quoted ? I hear them Rom.
record, says he, tJiat they have a zeal of God, but not accord- ^^ '^"
ing to knowledge. Where he praised, he also blamed.
Wherein then were they faulty ? In that doubtless though
they have a zeal of God, it is not according to knowledge.
And as if we had consulted the Apostle, and said, " What is
this that thou hast said, not according to knowledge '^ What
is this knowledge which they have not, who yet have a zeal
of God '( Wouldest thou hear what knowledge they have not?
Attend to what follows; For they being ignorant of God's v- 3.
righteousness, and tvishing to establish their owti righteous-
ness, have not submitted themselves unto the righteousness of
God. If then thou hast a zeal of God, and wouldest have it
according to knowledge, and belong to the New Testament,
to which the Jews could not belong because they had a zeal
of God not according to knowledge; acknowledge the righte-
ousness of God, and wish not to establish this righteousness, if
3 F 2
794 JV/io knows Christ (rucijied, kuvus (til things.
Si RM. thou liast it, as thine own ; if thou livcst well, if thou keepest
[leo.B.j God's precepts, think it not thine own work ; for this is to
wish to establish one's own righteousness. Acknowledge from
Whom thou hast received and hast what thou hast received.
1 Cor. For nothing hast thou, which thou hast not received. Now
4 7
' ■ if thou hast received it, why dost thou ylory^ as if thou
hadst not received it? For when thou gloriest, as if thou
hadst not received, thou gloriest in thyself; and where
is, He that (/lorieth, let him glonj in the Lord? Hold
fast what hath been given, but acknowledge the Giver.
When the Lord was promising that He would give His
John 7, Spirit, He saith, ]fa)ni man thirst, let him come unto Me,
37 38 . •'
and drink. He that believeth on Me, out of Ids belly shall
flow rivers of living loater. Whence is this river in thee ?
Call to mind thy former di'ought. For if thou hadst not been
dry, thou hadst not been thirsty ; if thou hadst not been
thirsty, thou hadst not drunk. What is, " if thou hadst not
been thirsty, thou hadst not drunk ?" U thou hadst not found
thyself empty, thou hadst not believed on Christ. Before
He said. Out of his belly shall flow rivers of living water;
He said first, If any man thirst, let him come and dritik.
Therefore shalt thou have a river of living water, because
thou drinkcst ; thou dost not drink, if thou art not thirsty ;
but if thou wert thirsty, why wouldest thou glory as though
of thine own river? Therefore, he that glorieth let him glory
in the Lord.
I Cor. 3. And I, brethren, saith he, when I came to you came
^'^■^' not in loftiness of speech, or of wisdom, declaring unto you
'marty- ^^"-^ lestimony^ of God. He saith also. Did/ say that I knew
"■'"^ any thing among you, save Jesus Christ, and Him Crucified?
myste-' Though he knew only this, there is nothing which he knew
''"™^ not. It is a great thing to know Christ Crucified: but he
(text)
laid a treasure, so to say, covered up before the eyes of babes.
Christ Crucified, saith he. How great things doth this
treasure contain within.'' So again in another place, when he
Col. 2, was afraid lor some, lest through philosophy and vain deceit
^' * ^" they should be seduced from Christ, he promised the treasure
of the knowledge and wisdom oi" God in Christ. Beware,
saith he, lest any man seduce you through philosophy and
vain deceit, after the elements of the world, not after Christ,
The proud^offended at y*^ humility ofXt^aee notHisMajesty. 795
in Whom are hid all the treasures of wisdom and knowledge. Seum.
Christ Crucified, the hidden treasures of wisdom and know- [igo.B.]
ledge. Be not then, saith he, deceived by the name of wis-
dom. Apply yourselves to this covering, pray ye that it may
be uncovered to you. Thou foolish philosopher of this world,
what thou art seeking is nothing; He Whom thou seekestnot
(is* every thing). What profit is it, that thou thirstest exceed-
ingly, and thou dost pass over the fountain with thy* feet? ^^^'
Thou despisest its lowliness, because thou dost not understand
its majesty. For if they had known^ they would never have i Cor.
crucified the Lord of Glory. Jesus Christ, Crucified, saith '
he. / did not say that I knew any thing among you, save
Jesus Christ, and Him Crucified; His humiliation, which
the proud deride, that that may come to pass in them, Thou hast ^^- ^ '^'
rebuked the proud; for cursed are they who decline from
Thy commandments. And what is His commandment, but
that we believe on Him, and love one another ? Believe on
whom .? On Christ Crucified. What pride will not hear,
that let wisdom hear. His commandment is, that we believe
on Him. On whom ? On Christ Crucified. This is His
commandment, that we believe on Christ Crucified. This un-
doubtedly ; but this proud one, with neck erect, and swelling
throat, with tongue puffed up, and cheeks inflated, derides
Christ Crucified. Cursed, then, are they, which decline from
Thy commandments. Why do they deride, but because
they see the poor mean garment wrapped round without, they
see not the treasure that lieth hid within ? He sees the
Flesh, sees the Man, sees the Cross, sees the Death; these
he despises. Stay, pass not on, despise not, insult not. Wait,
search ; it maybe there is something within which will much
delight thee. If thou findest, What eye hath not seen, nor i Cor.
ear heard, neither hath ascended into the heart of man. '
The eye sees the Flesh ; there is beneath the Flesh What eye
seeth not. Thine ear hears a voice ; there is there What ear
hath not heard. A Crucified and Dead Man ascends into thine
heart, as from earthly thoughts ; there is there That which Exod.2,
hath not ascended into the heart of man. For ordinary ^^\g -
thoughts ascend into our heart; It ascended into the heart '^^^
* These words are supplied, as there Benedictine notes, Hie aliquid deest.
is an evident omission here. The
7f)(> The loorldcrucijied to ua Ihrotiyh the Cross of its Maker.
Serm. of Moses, sailli the Scriuturc, to visit his brethren; this is a
[i60.B.]tiuinan tliought'. And when the disciples were in doubt
'cMmditio about the Lord Himself, and were saying among themselves,
cogitatio when they saw Him on a sudden risen again, " It is He ; No,
(text.) it is not; it is flesh, it is a spirit;" He saith to them. Why
3Ci. ^ do thoughts ascend into^ your heart <^
2i»fl!/3«/- 4_ Let us then seek, if we can, not for that which may
3 merea- ascend into our heart, but whither our heart may be thought'
'"' worthy to ascend. For he shall be thought worthy to be
glorified in Christ Keigning, who shall have learnt to glory
in Him Crucified. Whence the Apostle himself seeing not
only whither to ascend, but also whereby to ascend. For
many have seen whither, and have not seen whereby ; have
loved the country of exaltation, but have not known the way
of humiliation. The Apostle, 1 say, knowing, and reflecting,
and meditating beforehand, not only whither, but also whereby,
Gal. 6, saith, God forbid that I should glory, save in the Cross of
our Lord Jesus Christ. He might have said, " In the Wisdom
of our Lord Jesus Christ," and said true; he might have said,
"In the Majesty," and said ti'ue; he might have said, " In the
Power," and said true; but he said, " In the Cross." Wliere
the Philosopher of the world was ashamed, there the Apostle
finds a treasure ; by not despising the mean covering, he
got to the precious enclosure. God forbid, saith he, that
1 should glory, save in the Cross of our Lord Jesus Christ.
A goodly burden hast thou borne, there is all that thou hast
sought; and what great thing lay hid there hast thou shewn.
Ibid. What kind of succour.? By Whom the world is crucified
unto me, and I unto the world. How could the world be
crucified unto thee, had not He been Crucified for thee, by
Whom the world was made ? Therefore, He that glorieth,
let him glory in the Lord. In what Lord ? In Christ Cru-
cified. Where is humility, there is Majesty; where infirmity,
there Power; where death, there Life. If thou wouldest
attain to the one, despise not the other.
5. Thou hast heard in the Gospel of the sons of Zebedee.
Mat.20, They sought for elevation, begging that one of them might
Mark **^ "' ^^^^ Right Hand, the other on the Left, of so Great a
10, 37. Householder. Great truly was the height they sought for,
great indeed; but since they neglected the whereby, Christ
Cross on our forehead bids us glory in ChrisVs humility. 797
calleth them from the whither they wished to go,to the whereby Serm.
they must go. For as they asked so great elevation, what did rieo.B.l
He answer them? Are ye able to drink of the Cup that /Mat.20,
shall drink of? What Cup, save the Cup of humihation, save ^^'
the Cup of suffering ? which when He was about to drink,
and transforming our infirmity into Himself, He saith to the
Father, Father, if it be possible, let this Cup pass from Me. Mat.26,
Transforming into Himself these very Apostles who refused ^^*
to drink such a Cup, and sought exaltation, neglected the
way of humiliation. He saith, Are ye able to drink of the Cup)
that I shall drink of? Ye seek Christ glorified'; return ' excei-
unto Him Crucified. Ye would reign and glory on the^^°*
Thrones of Christ; first learn to say, Ood forbid that I should Ga\. 6,
glory, save in the Cross of our Lord Jesus Christ ! This is ^^*
the Christian doctrine, the precept of humility, the commend-
ation of humility, that we glory not, save in the Cross of
our Lord Jesus Christ, For it is no great thing to glory in *
Christ's Wisdom ; a great thing it is to glory in the Cross of
Christ; wherein the ungodly insults thee, therein let the godly
glory ; where the proud insults, therein let the Christian
glory. Blush not for the Cross of Christ; therefore hast
thou received this Sign on the forehead, as the seat of shame.
Remember thy forehead, that thou stand not in fear of others'
tongues.
6. The sign of the Old Testament was circumcision in the
secret flesh ; the Sign of the New Testament is the Cross in
the open^ forehead. For there is concealment, here unveil- 2 nbera
ing: that is under a veil, this on the face. For as long as'2 Cor. 3,
Moses is read, a veil is placed over their heart. Wherefore ?
Because they have not passed over unto Christ. For when\. I6.
tJiou shall have passed over unto Christ, the veil shall be
taken away ; tliat thou who hadst circumcision in secret,
may est on the forehead bear the Cross. But tve with face y- 18.
unveiled beholding as in a glass the Glory of the Lord, are
transformed, saith he, into the same image from glory to
glory, as by the Spirit of the Lord. Attribute not this unto
thyself, think not this thine own doing, lest, being ignorant
of God\s righteousness, and wishing to establish thine own
righteousness, thou subtnit not thyself unto the righteousness
708 Oircu incision a type of the Cross.
Serm. of God. Pass over then unto Christ, O thou who gloriesl
[leo^R.l in the Circumcision. For thou wishest to have glory from
that which thou art ashamed to shew. " It is a sign," it is
true, it was enjoined by God ; but it is a sign of conceal-
ment; for the New Testament was veiled in the Old; the
Old Testament is unveiled in the New. Therefore let the
si<Tn pass over from concealment to open view, and that
which was hidden under the garment begin to be on the
forehead. For who doubts that in that sign Christ was fore-
Josb. 5, announced .? Thence the knife of rock ; now the Rock
1 Cor. ivas Christ. Thence the eighth the day of circumcision, and
y.' ^- the Lord's Day of the Resurrection. Therefore the Apostle
Serm. passing over from thence, coming from thence, passing over
a69 B.)to wit unto Christ, that the veil might be taken away, knew
c.ii.(.j.)^vherein to glory. Btit God forbid that I should glory, save
14.' ' in the Cross of our Lord Jesus Christ. For what had he
'• *^- said before ? For neither they themselves who are circum-
cised keep the Law; but desire to have you circumcised, that
they may glory in your flesh. And thou. Apostle, what.?
Transfer the sign to the forehead. But God forbid that 1
should glory, save in the Cross of our Lord Jesus Christ.
Here, saith he, I have what before I knew not. The New
Testament hath come, what was concealed hath been uu-
Is. 9 2. veiled. They that sat in the shadow of death, upon them
hath the light risen. What was concealed hath been un-
veiled to them; what was hidden, is laid ojDcn. The Rock
Himself hath come, hath circumcised us all in the Spirit, and
stamped the sign of His Humiliation on the forehead of the
redeemed.
7. Let glorying henceforth be in the Cross of Christ ; be
' excels! we not ashamed of the Humiliation of the Most High '.
How long the distinction of meats, and the circumcision of
Phil. 3, the flesh ? Whose God is their belly, whose glory is in their
shame! To them were fore-announced things to come, let
things done be now believed. Let us not be ungrateful to
Him Who hath come, if we waited for Him to come. But
wherefore are the Jews outcasts from this grace, aliens,
Bom. 10, fugitives } Because they have a zeal of God, but not a^cord-
^* ing to knowledge. What knowledge ? Being ignorant^ saith
IVe can wound, not heal, ourselves. 799
he, of God's righteousness, and wishing to establish their own Serm.
righteousness ; not acknowledging God save in His precepts, [igo.B.]
and supposing that they could in their own strength fulfil
the precepts, they were ignorant' of the help of God. For^ adju-
Christ is the End of the Law, Christ is the Perfection of Dei i„.
the Law, for Righteousness to every one that believeth. °°'"'^-
And what doeth Christ? He justifieth the ungodly. For(marg.)
by believing on Him Who justifieth the ungodly, not^^J."^"
the godly, but the ungodly; making him godly, whomdevita-
He found ungodly; to him, then, that believeth on Him^^^^s^
That justifieth the ungodly, his faith is counted for righ- 1- 4-
teousness. For if Abraham were justified by works, as 5. ' '
if he had done them by himself, as if he had given this to ^^^^- ^•
himself; he hath whereof to glory, but not before God. But,
he that glorieth, let him glory in the Lord; and say with
confidence. Deliver me in Thy righteousness, and rescue me.
For He delivereth and rescueth those who hope in Him;
who ascribe not what they have received to their own
strength. For this very thing also is a point of wisdom, /o wisd.8,
know Whose gift she is. Who said this? He who asked ^^•
God to give him continence. What righteousness, what
particle of righteousness can be fulfilled without some
continence ? For there is a delight in sin ; for if there were
not, it would not be done. But lighteousness delighteth
less, it either delighteth not at all, or delighteth less than is
meet. Whence is this, but from the sicknesses of the soul ?
Bread is loathed, and poison delighteth. Whence shall this
sickness be cured, I pray you. Shall it be by ourselves, and
through ourselves? We who were all sufficient to wound
ourselves, who of us is suflicient to cure what he hath done ?
So too in these sins, who doth not, when he will, wound
himself? But no one, when he will, healeth himself. Be there
then a godly mind, a sincerely Christian mind, not un-
thankful to grace. Let the Physician be acknowledged ;
the sick man never maketh himself whole.
^OOSinceXttookJksh ,y'b<Kly Hismenibcn's;sintwia</'^it ,\paririgXt
SERMON CXI. [CLXI. Ben.]
Ou the words of the Apostle, 1 Cor. vi. " Be not deceived: neither forni-
cators, nor idolaters, — shall possess the kingdom of God. Know ye not
thtit your bodies are the members of Christ? &c."
Serm. 1. We have heard the Apostle, when the lesson was being
[161.B.] I'ead, rebuking and restraining the lusts of men, and saying,
j^ Knoio yc not that your bodies are the members of Christ ?
lCoT.6, shall I then take the members of Christ, and make them the
members of an harlot? God forbid. He said then that our
bodies are the members of Christ, since Christ is our Head,
in that He was made Man for us; the Head, of Whom it is
Ephes. said, He is the Saviour of our Body. Now His Body is the
Col, i, Church. If then our Lord Jesus Christ had only taken a
^^- human Soul, our souls only had been His members; but
because He took a Body also, by Which also He is our
Head, who consist of soul and body ; of a surety our bodies
are His members also. If any one then desiring to commit
fornication, was of small account with himself, and in his
own person despised himself; let him not in himself despise
Christ: let him not say, " 1 will commit it, I am nothing:
I8.i0,6. All J/esh is grass." But thy body is a member of Christ.
Whither wert thou going? Return. Whither wert thou
desirous to throw thyself headlong as it were? Spare Christ
iCor.6,in thee, acknowledge Christ in thee. Shall I then take the
^^' members of Christ, and make them the members of an harlot ?
For she who consenteth to thee unto adultery is an harlot;
and, it may be, being herself a Christian, she is taking the
members of Christ, and making them the members of an
adulterer. Ye mutually despise Christin you, and acknowledge
not your Lord, nor think of your Price. And What a Lord is
He, Who maketh His servants His brethren? Nay, it were all
too little lor Him to make them His brethren, if He had not
made them His members. Is so great dignity held so cheap?
Because it hath been so graciously accorded, is not honour
paid Him? If it had not been accorded, it would have been
longed for: because it hath been accorded, is it despised?
Reverence due to our bodies, as temples of the Holy Ghost. 801
2. But these our bodies, which the Apostle saith are Serm.
members of Christ, by reason of the Body of Christ, Which rjgj g ,
He took of the nature of our body, these our bodies, I say, the jj
same Apostle saith, are the Temple of the Holy Spirit in m*,v. 19.
IVhoin we have of God. By reason of Christ's Body our
bodies are the members of Christ; by reason of the inhabiting
Spirit of Christ, oar bodies are the Temple of the Holy Spirit.
Which of these dost thou despise in thyself? Christ, Whose
member thou art? or the Holy Spirit, Whose Temple thou
art ? This harlot, which consenteth to thee unto evil, thou
dost not dare, it may be, to introduce into thy chamber, where
thou hast thy marriage bed; but lookest out some mean
and uncomely place in thy house, wherein to wallow in thy
shame. Thou dost pay honour then to thy wife's chamber,
and dost thou pay none to the Temple of thy God ? Thou
dost not introduce a wanton woman, where thou sleepest
with thy wife, and dost thou go thyself to a wanton, when
thou art the Temple of God .? I imagine that the Temple of
God is of more account than thy wife's bedchamber. For
whithersoever thou goest, Jesus seeth thee. Who made thee,
and when lost redeemed thee, and when dead died for thee.
Thou dost not acknowledge thine own self; but He doth not
turn His Eyes away from thee, not to help, but to punish.
For the Eyes of the Lord are upon the righteous, and His Ps. 34,
Ears are open unto their prayers. He went on forthwith, and '
alarmed those who were giving themselves an evil security,
who were saying to themselves, " I will do this; for God
doth not deign to take heed to rae doing such shameful
things." Hear thou what follows, mark Whose thou art;
since whithersoever thou mayest go, Jesus seeth thee; But^-iG-
the Face of the Ldrd is upon them that do evil, to destroy the
remembrance of them from the land. But from what land?
Of which it is said. Thou art my Hojje, my Portion in the Pa. \42,
land of the living.
3. For peradventure the evil, the unjust man, the adulterer, iii.
the fornicator, rejoice in that they do, and he is growing old,
in whom lust grows not old, and he saith within himself,
" Certainly it is true, Btit the Face of the Lord is upon
them that do evil, to destroy the remembrance of them from
the land. See I am now grown old, who from my early
802 Pains in Hell, it may be, different, all intolerable.
Serm. youth even unto this clay have been committing such great
[lei.B.] crimes,, many chaste men have I buried before me, the corpses
of many cliaste young men have I accompanied to the grave,
and inipure as 1 am, I have survived the pure. What is that
wliich is said, that, T/ie Face of the Lord is upon them that
do evilf to destroy the remembrance of them from the landV
There is another land where no unchaste one is, there is
I Cor. 6, another land in the Kingdom of God. Be not deceived;
neither fornicators, nor idolaters, nor adulterers, nor effe-
tninate, nor abusers of themselves with mankind, nor thieves,
nor covetous, nor drunkards, nor revilers, sh(dl possess /he
Kingdom of God. This is, He shall destroy the remembrance
of them from the land. For many while they commit such
things promise themselves hope; because of those who, living
abandoned lives, promise themselves hope in the Kingdom
of God, whither they must not approach, it is said, He shall
destroy the remembrance of them from the land. For there
shall be a New Heaven, and a New Earth, which the
righteous shall inhabit. There the ungodly, there the
wicked, there the abandoned are not allowed to dwell.
Whoso is such, let him now choose, where he would long to
dwell, whilst there is time that he may change.
iv. 4. For there are two habitations; one in eternal fire, the
other in the Eternal Kingdom. Suppose that in that eternal
fire one shall be tormented in this way, and another in that ;
yet shall they all be there, all shall be tormented there ; one
Matt, less, another more. For it shall be more tolerable for i^odojn
j^^jt * in the day of judgment, than for another city; and some
23, 15. compass sea and land, to make one proselyte, and uhen they
have made him, they make liini tnofold more the child of hell
than themselves. Suppose that some are doubly more than
others; suppose that some are more, others less; it is no place
where thou wouldest choose for thyself a spot. The lightest
torments that are there, are worse than those thou dost dread
in this life. Think how thou wouldest tremble, if one were
to lay an information against thee, lest thou shouldest be
cast into prison; and dost thou live wickedly against thine
own self, that thou shouldest be cast into the fire ? Thou
dost tremble, thou art disturbed, thou growest pale, thou
runnest to the Church, thou desirest to see the Bishop, thou
Dreadof earthly sufferingsshould teach men to dread Hell. 803
throwest thyself at his feet. He asks, Why ? " Deliver me," ^ii5^-
thou sayest. What is the matter? " Lo such an one is lay-[i6i.B'.]
ing an information against me." And what would he do
to thee? " My Lord, I am suffering violence, My Lord, I
am being cast into prison ; have mercy on me, deliver me."
See, how a prison is feared, how confinement is feared ; and
the scorching of hell is not feared. Finally, when the
calamity increases, and the oppression rages more violently,
rages even unto death, when it seems a boon to a man to
escape from death, from being killed, all cry out that succour
ought to be given him, all manner of help is implored; " help,
run for life." The utmost exaggeration of a calamity is, in
that it is said, " for life." Succour should indeed be brought,
nor ought help to be denied to this fear: what can be done,
should be done by whom it can.
5. Yet I would ask him who is in this danger, and who v.
by this plea moves my pity'; when he says, " Run for my * viscera
life." I at once answer him, " Run indeed I will for the life
of thy flesh, would that thou wouldest run for the life of thy
soul ^" And thou shouldest know, that it is for thy body I
am running, and not for thy soul. I had better hearken to
Christ saying the truth, than to thee complaining through a
false fear. For the Lord Himself saith, Fear not them which Matt.
kill the body, but are not able to kill the soul. Thou would- '
est have me run for thy life indeed; lo, he whom thou fearest,
and under whose threats thou dost grow pale, cannot kill the
life of thy soul; his violence extends but to thy body, bo not
thou violent against thine own soul. By him it cannot be
killed, by thee it can ; not by the spear, but by the tongue.
The enemy who pierces thee, makes an end of this life : but
the mouth that lietli, slayetli the soul. From these things Wisd.i,
then that men fear in this life, let them conjecture what they ^^'
ought to fear. For he feareth a prison, and doth he not fear
hell ? He feareth the inquisitorial torturers, and doth he not
fear the infernal angels? He feareth temporal torment, and
doth he not fear the pains of eternal fire ? Lastly, he feareth
to die for a little while, and doth he not fear to die for
ever ?
* The double meaning of anima life, and the soul, cannot be so well
(•\^»;^«) as the principle of the animal maintained in an English Translation.
804 Nonewithout us can deprive the soul ofits life which is God.
Serm. 6. This man who is going to kill thee, whom thou fearest,
CXI u u
fiei.B.]^^ whom thou art dismayed, from whom thou fliest, by the
fear of whom thou art not sufTcred to sleep, and at whom if
thou seest him in a dream, as thou sleepest, thou art alarmed,
what can he do to thee? He may separate thy soul from
thy body ; see, whither thy separated soul shall go. For he
cannot any otherwise kill thy body, except by separating
from it thy soul, whereby thy body liveth. For by the
presence of thy soul the body liveth, and as long as thy soul
is present in thy body, thy body must necessarily live.
Now he who seeks thy death, wishes to cast out from thy
vi, body thy life, whereby thy body liveth. Thinkest thou
there is not some life, whereby thy soul itself livoth? For
the soul whereby thy body liveth is a certain life. Thinkest
thou there is no other life, whereby thy soul itself liveth ;
or as thy body hath a life, the soul whereby thy body liveth,
is thy soul itself also so ordered, as to have some life of its
own ? and as the body, when it dies, breathes out the soul,
its life, so does the soul also, when it dies, breathe out some
life of its own? If w^e shall discover what this life is, not of
thy body, which is thy soul ; but the life of the life of thy
body, that is, the life of thy soul, if we shall discover it,
from this death, whereby thou fearest lest thy soul be driven
out of the body, I suppose thou oughtest to fear more that
death, lest the life of thy soul be cast out of thy soul. I will
speak briefly then. And why do I detain myself with many
words? The life of the body is the soul, the Life of the soul
is God. The Spirit of God dwelleth in the soul, and by the
1 Cor. soul in the body, so that om- bodies also are the Temple of
^' ^^* the Holy Spirit, Whom we have of God. For the Spirit hath
Rom. 5, come unto our souls; for that the love of God, hath been
shed abroad in our hearts by the Holy Spirit, Who hath
been given unto us; and He possesseth the whole, Who
1 princi- occupieth the ruling' part. In thee, of a truth, that is the
P^'® ruling part, which is the better part. God, Who occupieth
that which is the better part, that is, thine heart, thy mind,
thy soul, of a surely by the better ])ossesscth also the inferior
part, which is thy body. Let then thine enemy rage, let him
threaten death, let him carry it into effect, if he be permitted,
let him thrust out thy soul iiom the body; let not tliy
If you fear deaths love God Who is thy life. 805
soul thrust out from itself its own Life. If thou dost with Serm.
CXI
reason bewail, and thinkest to say in piteous tone to thyr^gj^i
powerful enemy, " Strike not, .spare my blood;" doth not
God say to thee, Have mercy on thine own soul, pleasing Ecdus.
God? Thy soul haply saith, " Pray him, that he strike not ; Vuiff.
for so I leave thee. For if he strike, I cannot remain with
thee. Pray him, that he strike not, if thou wouldest not
have me leave thee." Who is it that saith, " If thou would-
est not have me leave thee?" Thyself; for thou who
speakest, art the soul. If then he wound the body, thou
dost fly, thou passest out, thou removest, earth lieth stretched
on the earth. Where shall that be which hath animated the
earth ? that which was given thee by the Breath of God,
where shall it be ? If it hath not breathed out its Life, that
is its God, it shall be in Him Whom it hath not lost, it shall
be in Him Whom it hath not driven from it. But if thou
obeyest the infirmity of thy soul, saying to thee, " He
striketh, and I leave thee;" dost thou not fear God, saying,
" Thou sinnest, and I leave thee ?"
7. From vain fear let us derive profitable fear. Vain is vii.
the fear of all men who fear to lose things temporal, who
must some time or other remove, yet who fear to remove,
wishing ever to put off what they cannot put away. Vain is
this fear of men ; and yet it exists, and is intense, and can-
not be resisted. Hence are men to be reproved, hence are
they to be chidden, hence are they to be bewailed, hence
are they to be mourned for, who fear to die, and who strive
after nothing else, save to die somewhat later. Why do they
not strive not to die? For whatsoever they do, they do
not bring it to pass that they die not. But can they do
any thing, whereby to bring it about that they may never
die ? By no means. Assuredly, with all thy doing, and all
thy watchfulness, whithersoever thou mayest fly, whatsoever
defences thou mayest seek, with whatsoever wealth thou
mayest ransom thyself, with whatsoever subtleties deceive
thine enemy ; a fever thou shalt not deceive. For thou gainest
nothing in thy endeavours not to die at once by thine
enemy, but to die somewhat later by a fever. Thou canst
do something, that thou mayest never die. If thou fearest
death, love life. Thy Life is God, thy Life is Christ, thy
Life is the Holy Spirit. Thou dost not please Him, by evil
806 Themotive of/ear not tu he sllyhted^sinceimpressedbyXt.
Serm. doint^. He dolh not inhabit a ruinous temple, He doth not
[161 B I enter a filtliy temple But pour out thy sighs unto Him, that
He may cleanse a place for Himself; jwur out thy sighs unto
Him, that He may build a Temple for Himself; that what thou
> exter- hast destroyed, He may construct; what thou hast wasted',
minasti ^^ ^^^^^ refashion; what thou hast thrown down, He may
raise up. Cry out unto God with an interior cry, cry out
where He heareth ; for that thou sinnest there, where He
seeth ; there cry out, where He heareth.
8. And when ihou shall have corrected thy fear, and begun
to fear profitably, not temporal torments, but the punishment
of eternal fire, and on that account shalt not be an adulterer:
for of this we were speaking, because of the Apostle who
1 Cor. 6, said. Your bodies are the Members of Christ: when, I say,
on that account thou shalt have begun to leave off adultery,
because thou dost fear to burn in everlasting fire, thou art
not to be praised yet: not indeed to be so lamented as before,
viii. but still not yet to be praised. For what great thing is it,
to fear punishment? There is a great thing, but it is to love
righteousness. I ask thee, and I find thee. Do thou look
'ponan- into my audible^ questioning, and make a silent questioning
™ of thyself. I say then to thee, " When overcome by lust
thou hast another's consent, why dost thou not commit
adultery.''"" x\nd thou wilt answer, " Because I fear Hell, I
fear the punishment of eternal fire, 1 fear Christ's Judgment,
I fear the society of the Devil, lest I be punished by him,
and with him burn." What! Shall I say, " Thou learest
amiss ?" as I did say to thee touching an enemy, because he
sought to kill thy body. For there I said rightly, " Thou
fearest amiss, thy Lord hath given thee security, saying,
Ma.tio,Fear not them uhich kill the body. Now when thou sayest
Lukel2 ^^ ™^' " ^ ^^''^^ Hell, I fear its flames, I fear to be punished
*• everlastingly;" what shall 1 say? "Thou fearest amiss?"
" thou fearest in vain ?" " I dare not, since the Lord Him-
self, when He took away fear, added fear; and when He
said. Fear not them wliich kill the body, and after that
V. 6. have no more that they can do; said. But fear Him
Who hath power to kill both body and soul in Hell fire; yea
I say unto you, fear Him. When the Lord then hath
impressed this fear, and impressed it with earnestness, and
by repetition of the word redoubled the threatening, shall I
Fear, so as not to sin, so shall love enter loith chaste fear. 807
say, " Thou /barest amiss ?" 1 will not say so. Fear by all Serm.
means ; thou canst fear nothing better ; nothing is there riei.B.l
thou oughtest more to fear. But I ask thee, " If God did
not see thee when thou art doing it, and no one could con-
vict thee in His Judgment, wouldest thou do it?" See to
thine own self. For thou canst not make answer to all my
words, look into thine own self. " Wouldest thou do it?"
If thou wouldest, then thou fearest punishment, thou dost
not yet lovo chastity, thou hast not charity yet; thou fearest
as a slave ; there is the fear of evil, not yet the love of good.
But nevertheless fear, that this fear may guard thee, that it
may bring thee on to love. For this fear, whereby thou
fearest hell, and therefore committest not evil, restraineth
thee ; and so sufFereth not the interior mind which hath the
will to sin. For fear is a kind of guard, as it were a peda-
gogue of the Law; it is the letter threatening, not yet grace
assisting. Nevertheless, let this fear guard thee, whilst by
fearing thou vefrainest from doing, and love will come, enter
into thine heart, and in proportion as it entereth, fear goeth
out. For fear did thus much, that it prevented thee from
doing ; love doeth this, that thou hast no wish to do it,
even though thou mightest commit it with impunity.
9. I have said what ye ought to fear, I have said what ye j^.
ought to long for. Follow after love, let love enter, give her
admission, by fearing to sin, admit love that sinneth not,
admit love that liveth well. As she entereth, as I had begun
to say, fear begins to go out. By how much the more she
shall have entered in, by so much the less shall fear be.
When she shall have entered wholly, there will be no fear;
for 2ierfect love casteth out fear. Love then entereth, she i John
driveth out fear. But she doth not even enter by herself unac- ^' ^®'
companied. She hath her own fear with her, which she
introduceth herself; but that a chaste feai", enduring for ever
and ever. There is a slavish fear, whereby thou fearest to burn
with the Devil ; there is a chaste fear, whereby thou fearest to
displease God. Consider, dearly beloved, and question these
same affections in men. A slave fears to offend his lord,
lest he command him to be beaten, command him to be put
into the stocks, command him to be shut up in prison, com-
mand him to be worn away by the mill. Through fear of
3 G
808 Even impure love may dread only loss oj what it loves,
Srrm. all this the slave sins not; but when he knows that his
CXI
ngi 13 J lord's eyes are away, and that he has no witness by whom
he can be convicted, he does. Why does he? Because it
was punishment he feared, not righteousness that he loved.
But a good man, a righteous man, a free man, (for the
John 8, righteous man alone is free ; for whosoever commilleth sin,
is the slave of sin,) takes delight in righteousness itself;
and if he can sin without a witness, he still fears a Witness
in God ; and if he could hear God saying to him, " I see
thee when thou dost sin, I will not condemn thee, but thou
displeasest Me;" he, unwilling to displease the Eyes of a
Father, not of a formidable Judge, fears, not lest he should
be condemned, not lest he should be punished, not lest he
should be tormented, but lest he should offend a Father's
joy, lest he should displease the Eyes of Him Who loveth
him. For if he loves himself, and feels that his Master
loveth him, he will not do what is displeasing to Him Who
loveth him.
X. 10. Mark the case of loose and impure lovers ; if any man,
wanton and licentious in the love of a woman, dresses other-
wise than pleases her, dresses otherwise than jileases his
paramour, or sets himself off otherwise than pleases her ;
and she says, " I would not have you wear such a cloak;"
he does not wear it; if in the midst of winter she says to
'lacernahim, " I like you in a lighter' dress;" he chooses to shiver
rather than displease her. What! will she whom he dis-
pleases, condemn him? will she throw him into prison?
will she call in the torturers? In this case this alone is
feai'ed, " I will not sec you;" this alone is dreaded in this
case, " You shall not see my face." If a wanton woman
says this, and alarms: doth God say it, and not alarm?
Surely, He shall exceedingly, but only if we love. But if we
do not love, we are not alarmed by it; but are we alarmed
as slaves, at the fire, at Hell, at the most frightful threats of
infernal darkness, at the accumulated angels of the Devil,
and his punishments? Let us be at least alai'med at this.
If we have but little love of that, let us at least fear all this.
xi. 11. Let there be then no fornication. Ye are the Temple of
1 Cor. 3, Qod, and the Spirit of God dwelleth in you. If any man defile
V. 1 7. the Temple of God, him shall God destroy. Marriage is lawful.
Holy and resolved purpose of virgins out of love of God. 800
seek nothing further. For no great burden is imposed. On Serm.
virgins a greater love hath imposed a greater burden. Virgins rj^|^g -,
have renounced what was lawful, that they might please Him ~~
the more to Whom they have devoted themselves. They
have aspired to that greater beauty of their heart, " What
dost thou enjoin ?" As though they said, " What dost Thou
enjoin? That we be not adulteresses, enjoinest Thou this?
Through love of Thee, we do more than Thou enjoinest."
Concerning Virgins, the Apostle says, / have no precept of\ Cor.
the Lord. Why then do they do this? But I give a counsel. ''' ^^'
And they through love, by whom earthly nuptials are dis-
esteemed, who have not longed after earthly ties ', have unto i am-
such perfection accepted the precept, as not to refuse theP'^^"^
counsel : that they might please the more, have the more
adorned themselves. For in proportion as the ornaments
of this body, that is, of the outward man, are sought
after, in the same proportion is the loss of the inner man
great; but in proportion as the ornaments of the outward
man are less sought after, in the same proportion is the inner
man adorned with a beauteous conversation. Whence Peter
saith too, Adorning themselves not with plaited hair. For i Pet.
when he had said, Adorninn themselves; what else would ?'rr. "*•
be in the thoughts of the carnal than these visible ornaments ? 2, 9.
Immediately he took away from the thoughts what evil
desire was looking for. Not, says he, in plaited hair, nor
gold, nor pearls, or costly array ; but that hidden man of
the heart, which is rich in the sight of God. For God
would not give riches to the outward man, and leave the
inner man poor: to the invisible He hath given invisible
riches, and hath adorned the invisible invisibly.
1"2. Earnestly intent after these ornaments the maidens of xii.
God, holy virgins, have neither sought for what was lawful,
nor have consented to what they were forced. For many by
the flame of heavenly love have overcome even the oppos-
ing efforts of their parents. A father hath been angry, a
mother wept; she hath not heeded this, before whose eyes
was ever floating The Beautiful before the sons of men. Ps.44,3.
For Him in truth she desired to adorn herself, that for Him ^f^^'
(45, 2.
she might wholly care. For she that is married thinketh ofE. V.)
the things of the world, how she may please her husband ; I ^I'
3 G 2
810 Holy beauty of viryins an encouragement to married chastity
Serm. hill she uho is unmarried thiukclh of the things of God, how
fi6KB 1*^^ WG// please God. See what it is to love. He did not
say, " Thinketli liow she may not be condemned by God."
For u]) lo this point tliis is that slavish fear, the guardian
indeed of the evil, that they may keep themselves from evil,
and by keejiino- themselves may be meet to give an entrance
for charity to them, liut these do not think how they may
escape being punished by God, but how they may please
God, by the interior l)eauty, by the grace of the hidden man,
by the attraction of the heart, where they are naked to His
Eyes; naked within, not without; uncorrupted both within
and without. Let at least the virgins teach marned men
and women not to go unto adultery. They do beyond
what is lawful, let not the others do what is not lawful.
SERMON CXII. [CLXH. Ben.]
Oil the words of the Apostle, 1 Cor. vi. " Every sin that a man iloeth is
without the body; hut he that coinmitteth fornication sinneth against his
own body."
A Fragment.
I . The question from the blessed Apostle Paul's Epistle
1 Cor. ^o the Corinthians, where he says. Every sin that a man
' ' doeih is without the body; but he that committeth forni-
cation sinneth against his own body : I know not whether it
can be clearly resolved, though, by the help of the Lord,
1 proba- something may be satisfactorily' said upon it; so profound
' ''^"^ is it. For when the Apostle had said above in the same
^'■^' Epistle, Z?e M0< deceived; neither fornicators, nor idolaters,
nor adulterers, nor effeminate, nor abusers of themselves
V. 10. with mankind, nor thieves, nor covetous, nor drunkards, nor
revilers, nor extortioners shall possess the Kingdom of God.
V. 15. And a little after, Knoiv ye not, says he, that your bodies are
the members of Christ i Shall I then take the members of
Christ, and make them the members of an harlot? Godfor-
^' ' ^- bid. What ? know ye not that he which is Joined to an harlot,
^' ^'^' is one body ? For they shall, saith He, be two in one jiesh.
^' ^^ But he that is joined to the Lord is one Spirit. Flee forni-
cation. And then he subjoined, Every sin that a man doeth
Nosin excepthy y'^ body; how then is fornication aloneayst.y''body? 8 1 1
is without the body; but he that committeth fornicatiun Serm.
sinneth against his own body. What? know ye not that t-^q^.b'a
your body is the Temple of the Holy Ghost Which is in you, v, i9.
Whom ye have of God, and ye are not your own 'i For ye v. 20.
have been bought with a great Price : glorify and bear God " ^*
in your body. When, T say, he had first enumerated in this
section many and horrible sins of men, to whom the Kingdom
of God shall not be given ; which yet cannot be perpetrated
by men except by means of the body ; which body, of the
already baptized ' of course, he calls the Temjjle of the ' fide-
Holy Ghost, Whom we have of God ; and the very members '""^
of our body he asserts with earnestness to be the members of
Christ: of which in his reasoning, and in a sort, questioning,
he says. Shall I then take the members of Christ, and make
them the members of an harlot? and makes answer to himself,
God forbid ; and still further goes on and says. Know ye not
that he which is Joined to an harlot is one body ? For they
shall be two, saith He, i?i one flesh. But he that is joined
to the Lord is one Spirit, and concludes, Flee fornication.
Yet he follows on aiid says, Every sin that a man doeth is
without the body ; hut he that committeth fornication sin-
neth against his own body; as though those sins which he
distinctly enumerated, saying. Be not deceived; neither for-
nicators, nor idolaters, nor adulterers, nor effeminate, nor
abusers of themselves with mankind, nor thieves, nor covetous,
nor drunkards, nor revilers, nor extortioners, shall possess the
kingdom of God ; all these sins of violence, and impurity —
can they be done or practised except by means of the body ?
Who with a sound brain would deny it? This whole passage
indeed the Apostle w^as urging and maintaining because of
the body itself now purchased with a Great Price, that is, the
Precious Blood of Christ, by the Lord made the Temple of
the Holy Ghost, that it should not be polluted by such
wickednesses, but rather be preserved undefiled as the Habi-
tation of God. Why then did he wish to add this, from
which a difficult question would arise; to say, that is, Every
sin that a man doeth is tvithout the body; but he that
committeth fornication sinneth against his own body ?
Since whether it be fornication itself, or other sins of this
kind, which only by means of the body become sins, very
8 1 2 Ally evil spiritual, sins, o.s " ?vorliS ofthejiesh ," done loith the body
Serm. much like filthincss and fornication, cannot be carried
p v T T
(i62.B.']0^i and practised except by means of the body? For
what? (not to speak of the rest which have been mentioned
above,) can any one be a thief, or a drunkard, or a reviler, or
an extortioner, without the operation of this body? Though
neither idolatry, nor avarice even, can attain to their end
and object without the service of this body. What then is,
Every sin that a man doelh is wilhout the hudy, but he that
comniittethfornicaiion sin net h against his own body? In the
first place, seeing that man is placed in this body, whatso-
ever even evil desire he may form in his mind merely, he
cannot be said to do this without the body, since it is plain
' sensu that he does it with the impulse' of the flesh, and the wisdom
of the flesh, whilst he is still encompassed with this body.
Ps.H,i.For this even which is written in the Psalm, The unyodly
man hath said in his heart, There is no Cod; the same
blessed Apostle Paul could not of course separate from
Eom. bodily works, in that place where he says, JVe shall all
2 Cor. stand before the judgment seat of Christ, that every one may
5, 10. receive according to that lie hath done by the body, tvhether
good or bad. Because you see the ungodly could not, save
as placed in the body, say, There is no God. To say
nothing of what this same Teacher of the nations says in
Gal. 5, another Epistle, Now the works of the fiesh are manifest;
' '''and he proceeds. Which are, fornications, tin cleannesses,
lascivionsness, witchcrafts, enmities, contentions, emulations,
wrath, dissensions, heresies, envyings, drunkenness, and such
like; of the which I foretel you as I hare foretold you, that
they which do such things shall not possess the Kingdoin of
God. For does it not seem to us that the rest of those sins
which he has inserted in the middle, emulations, wrath, dis-
sensions, envyings, heresies, are done without the body ? and
1 Tim. yet the Teacher of the nations in faith and verity assigns
' these to the works of the flesh. What then is, Every sin
that a man doeth is icithout the body ; and that naming one
sin, of fornication only, he says, But he that committeth
fornication sinncth against his own body ?
2. It appears then to tlie slowest and the dullest how
difficult a question this is; on which if the Lord shall
vouchsafe to pour some light and to reveal it to our godly
Fornication specialh/hivdsdonm Sj-minglesthesoulwithy^Jiesh. 813
purpose, we may be able to say somewhat satisfactorily'. Serm.
For the blessed Apostle, in whom Christ spake, seems either" j-jgg.Bi]
to have wished to amplify the sin of fornication above all i ratio-
other sins, which though they be committed by means of the °^°'"ter
body, yet do not render the soul of man so bound and
subject to the lust of the flesh, as in this single deed of
bodily fornication, the mighty violence of lust makes the soul
to be commingled with the very body, and to be cemented,
so to say, in one and bound down with itj insomuch that in
the actual moment, and practice of this so great abomination,
a man cannot think, or attend to aught else save that which
makes the mind over to itself, which this overflowing tide ^,- sub-
and so to say, absorbing violence^ of lust and carnal con-3absor-
cupiscence brings into captivity; so that this appears to be'^it'o
that which is said. But he that couiniitletli fornication,
sinneth against Iris oicn hodij ; in that then the heart of a
man committing fornication becomes peculiarly and closely
the slave of the body, especially at the time of this most
wicked action; so much so that the same Apostle wishing
with greater earnestness to set this wickedness forth before
men as what was to be guarded against, said. Shall I then
take the members of Christ and make tliem the members of
an harlot ? And in execration and detestation of it he
answered, God forbid. What? know ye not, says he, that
he tv/iich is joined to an harlot is one body? For they shall
he two, saith He, in one flesh. Could this be said of men's
other crimes, of any other whatsoever ? For in any other
wickednesses the mind of man has freedom, at once to be
employed in any one of them, and at the very same time to
engage itself in thought in some other direction ; which in
the very act and moment of fornication the mind cannot do —
be free to think of any other thing. For the whole man is
so absorbed by and in the body, that the mind cannot then
be said to be his own ; but the whole man together may be
said to be flesh, or a spirit that goeth and retnrneth )iot. Ps- 77,
Thus then may we understand, that every sin that a man^%^\\
doeth is without the body ; but he that committelh, fornica-
tion, sinneth against his own body: that the Apostle may
" Tlie ;ipodosis to this conjunction is not found till the middle of the following
chapter.
814 Fornication, generally ^, cleaving to the world for God.
Serm. seem, as I have said, to have wished so to ainpUfy the sin ol
ri62.B.] fornication, as in comparison of it, to think that all other
sins whatsoever are to be regarded as without the body; to
say that by this single sin of fornication only a man sins
against his own body, because by the overpowering heat of
lust, than which there is none stronger, the pleasure of the
body holds him in bondage, and makes him prisoner.
3. Let so much be said as to the special fornication of the
body. But because fornication is reproved and expressed
in the Holy Scriptures, not only in a special, but in a general
sense; let us endeavour, by God's assistance, to say some-
thing satisfactorily on this point also. General fornication
Pd. 73, then is plainly laid open in the Psalm, where it is said. For
^'^' hehold they that go far from thee shall perish; thou hast
destroy vd every one that goeth a ivhoring from thee. And
then immediately after, as to how this general fornication
may be escaped and avoided, he went on saying, Bict it is
good for me to cleave to God. So that from hence we may
perceive clearly, that the general fornication of the soul of
man is that whereby in not cleaving to God, one cleaveth to
I John the world. Whence the blessed Apostle John says. If any
' ' man love the ivorld, the love of the Father is not in him.
James4, And the Apostle James says, Ye adulterers, know ye not that
the friendship of this world is the enemy of God. In iew
words then is it laid down, that whoso hath the love of the
world cannot have the love of God ; and that whoso would
be the friend of the world is the enemy of God. To this also
Matt. 6, what the Lord says in the Gospel amounts. No man can
24
serve two masters; for either he will hate the one, and love
1 patie- the other; or else he will bear ' with the one, and despise the
^uQ^i' other. And He concludes. Ye cannot serve God and mam-
Vulg.) moH. This then is the general fornication of the soul, as has
been said, containing all sins entirely in itself, whereby there
is no cleaving to God, whilst there is a cleaving to the world;
so that in this sense too, with reference to this general forni-
cation, we may be able to understand what the Apostle says,
Every sin that a man doeth is without the body; but he
that committeth fornication sinnefh against his own body.
Because if the soul of man commit not fornication, by cleaving
to Ciod, and not 'leaving to the world, whatsoever other sins
Then, otke?' sins' zvithouf.t/^ body* sinsjrom mere humanfrailness. 815
of an entirely different' kind from carnal concupiscence Serm.
• • CXIT
a man may fall into by the mere frailness of his mortal state, Qg2.B]
whether by ignorance, or negligence, or forgetfiilness, or i aliena'
want of understanding, this may be what is said. Every sin
that a man doeth is without the body ; because there shall
no sin be able to be fomid here of bodily or temporal con-
cupiscence ; whence any such sin it seems is with reason
said to be without the body. But if a worldly man cleaving
to the world, throweth himself far away from God, by going
a whoring from God Himself, he sinneth against his own
body; because through carnal concupiscence the mind of
man is by carnal judgment and human wisdom distracted and
dissipated upon all temporal and carnal things, serving the Rom. i,
creature railier than the Creator, Who is Blessed for ever.
4. Thus then, as it seems to me, without prejudice to the
faith, may the sin of either fornication be understood, as well
special, as universal, in this one section of so high and so
great a Doctor, where he says, Every sin that a man doeth is
without the body ; but lie that committeth fornication sinneth
against his own body ; so that in the one^ case an amplifica-'^ aut
tion of this special sin of fornication, in which it is obviously ^3 recte
understood that a man sins against his own body, is made by
the Apostle ; for that in nothing is the whole man so bound
over and indescribably and inevitably fixed down to the plea-
sure of the mere body, so that in the comparison of this exceed-
ing wickedness, all other sins may appear to be without the
body, though they be practised by means of the body. As a
certain violence of imperious lust in fornication only subjects
the man to its own terms'*, and makes him the wretched and*condi-
special slave of the mere body, particularly at the time
of the most filthy deed itself, so that a man's mind is not free
either to think of, or attend to any thing besides what it is
doing in the body. But if the Apostle wished to denote
general fornication also, and with reference to it is thought
to have said. Every sin that a man doeth is without the
body ; but lie that committeth fornication sinneth against
his own body; it must be taken and understood thus, that
any one, whilst he cleaveth not unto God, in that he cleaveth
to the world, loving and lusting after all temporal things,
may be with good reason said to sin against his own body,
8 1 G Ijove of the irorUl, one fornication ^serving h(sts,forsakai of God.
Serm. given up, that is, and made subject to universal concupiscence
|.^^^^j|;of the flesh, as if wholly the slave of the creature, alienated
from the Creator Himself, througli tliat pride, the beginning
Eccius. of all sin, oi vihich pride lite beginning, as it is written, is to
10, 12. j^i^j^ offfrom God. From which general sin of fornication
whoso is exempt, what other sin soeverhs may as man
yet corruptible and mortal fall into, it may be understood to
be without the body; to be, that is, without the evil of all
bodily and temporal concupiscence, to be of another kind, to
be, as has been often said, without the body. For only by
the evil power of carnal and general concupiscence does the
soul go a whoring throughout all things from God, bound and
chained down as it were to bodily and temporal desires and
grati(ications, it sinneth against its own body, whose con-
cupiscence serving universally, it bows down to the world,
and is alienated from God; which is, as has been said, The
beginning of the pride of man is to fall offfrom God. And
with a view to put us on our guard against this evil of general
iJohn2, fornication, the blessed John admonisheth us, saying. Love not
Vulff? ^''^ world, neither the things that are in the uorld ; for all
that is in the world, is the lust of the flesh, and the lust of
the eyes, and the pride of life, uhieh is not of the Father,
hut of the icorhl. And the ivorld passeth away, and the lust
thereof But he that doath the will of God, ahideth for
ever, as lie abideth for ever. This love of the world then,
which contains in itself the universal lust of the world, is the
general fornication whereby a man sins against his own body ;
in that the mind of man without ceasing serves all bodily,
and visible, and temporal desires and pleasures, left in deso-
lation and abandonment by the Creator Himself of all
things.
SERMON CXni. [CLXni. Ben.]
On the words of the Apostle, Galat. v. " Walk iu the Spirit, and fulfil
not the lusts of the flesh."
Delivered in the Basilica of Honoiiu.s, 8th Cal. Oct. (24th Sept.)
1. If we consider, brethren, what we were before the grace
of the Lor<l, what by the grace of the Lord we have begun
God icaJheth in us, if toe he enlarged by charity, His Gift. 8 1 7
to be ; we find in truth, that as men are changed for the Serm.
better, so also places of the earth which were before against rjgg ^ ',
the grace of God, are now dedicated to the grace of God.
For we, as the Apostle saith, are the Temple of the Living •iCor. 6,
God, wherefore God saith ^ I will dwell in them, and walk in ^^'
them. Whereas the images which were in these places
knew how to be fixed, to walk they did not know. But in
us the presence of Majesty walketh, if He find the enlarge-
ment of charity. To this the Apostle exhorting us saith, Z^ev. 13.14.
ye enlarged, hear not the yoke with iinhelievers. If we be
enlarged, God walketh in us ; but that we be enlarged, let
God Himself work. For if charity maketh this enlargement
which knoweth no straitness, see ye how it is God that
maketh for Himself the enlargement in us, as the Apostle
himself saith, The Charity of God hath been sited abroad i'wRom. 5,
our hearts by the Holy Ghost, Who hath been given unlo^'
us. Because of this enlargement, I say, God walketh in us.
2. Just now when the Epistle of the Apostle was in ii.
reading, we heard. Walk in the Spirit, and fidjil not the Gal. 5,
lusts of the flesh. For the flesh lusteth against the spirit, '
and the spirit against the flesh. For these are contrary the
one to the other, so that ye cannot do the things that ye
woidd. He was speaking to the baptized; but he was still
building up the temple of God, not yet dedicating it. Con-
sider, my brethren, how that when these mere earthly places
are being improved, some things are pulled down and broken,
others turned to better uses ; so is it too with ourselves.
The works of the flesh were once in us. You heard them
as they were enumerated ; Now the works of the flesh, saith v. 19.
he, are manifest, ichich are these, fornication, inicleanness,
idolatry, witchcraft^, contentions, enmities, heresies, envyings, v. 20.21 .
drunkenness, and such like ; they must be thrown down, not
altered, of the which I foretel you^ as I have foretold you,
that they which do such things, shall not possess the Kingdom
of God. These are to be, as idols, broken down in us. But
the members themselves of our body are to be turned to
better uses, that they which did serve the uncleanness of
desire, may serve the grace of charity.
* Here are some words omitted, as English ; veufificia, non heneficia, id
being incapable of translation into est non a bonis ducta sed a venenis.
818 Temple of God dedicated by the liesurrection^ is built on in us.
Serm. 3. Now observe; what he said, and in\Q diliseut heed.
CXIII
fi63.B.] ^^ ^^^' God's labourers, the temple of God is still in
~ jjj bnilding. It hath been dedicated already in its Head;
1 Cor. 3, forasmuch as the Lord hath risen from the dead, having
9. ...
overcome death, an<l having abolished mortality hath ascended
Ps, 29, into Heaven; in that of Him was written the Psalm oj the
(30. E. Dedication of tlie House. Therefore after His Passion, He
^•) sailh, Thoa hast turned for Me My mourning into joy, thou
(U. 12. hast cut Aly sackcloth, and hast yirded Me with gladness, to
• '^ the end that My glory may sing unto Thee, and I may not
regret. That dedication then took place in the Resurrection
after the Passion. Therefore our building up also takes place
now by faith, that the dedication itself may take place after
the last resuiTection. Again, after this Psalm of the Dedica-
tion of the House, where the Rising again of our Head is
shewn forth, there is another Psalm after it, not before it, of
Ps, 95, which the title runs thus; When, the house was in building
(96. E. nfl^'"' ^^1^ captivity. Recal the memory of the captivity;
^•) wherein we were in time past, when the devil possessed the
whole world as a mass of unbelievers Because of their
captivity the Redeemer came; shed His Blood our Price; by
the shedding of His Blood cancelled the instruments of our
Rom. 7, captivity. The Law, saith the Apostle, is spiritual, but
I am carnal, sold under sin. Before, sold under sin, but
afterwards, freed by Grace. Alter that captivity, the house
is now in building; and that it may be built, is the Gospel
Ps.95,1. preached. For so this Psalm begins, Sing unto the Lord a new
V.) song. And that you might not suppose that this house is
built ill any one corner, as schismatics or heretics build ;
mark what folio vrs: Sing unto the Lord, all the earth.
1^'- 4. Sing unto the Lord a new song: in opposition to the
old song, the New Testament, because the Old Testament is
4 22!24. fii"st: the new man, that the old man may be put off. Put ye
Col. 3, Qjf^ saith he, tJte old man with his deeds; and put ye on the
new man, ichicJt after God is created in righteousness, and
holiness q/ truth. Therefore, Sing to the Lord a new song,
sing to the Lord all the earth. Sing, and build; sing, and
P8 96,2. gij^g well. Tell out His Salvation, the Day j'roni Day; tell
(96. E. out His Christ, The Day from Day. For what is His
^■^ Salvation, but Christ? For this Sidvation prayed we in tiie
Longing of the Patriarchs S,' Simeon to see Christ our Salvation. 819
Psalm, Sliew us Thy mercy, O Lord, and grant as Thy Serm.
Salvation. This the righteous men of old longed for, of^gg^;
whom the Lord said to His disciples. Many have desired to Ps.85,7.
see those tilings lahich ye see, and have not been able. ^woJr."
grant us Thy Salvation. This the righteous men of old
said. Grant us Thy Salvation: let us see Thy Christ, whilst
we live in this flesh. Let us see Him in the flesh, Who
shall deliver us from the flesh: let Flesh come cleansing
flesh; let Flesh suffer, and redeem soul and flesh. And
grant us Thy Salvation, Lord. In this desire was that aged
Saint, Simeon; in this desire, I say, was that aged Saint, and
so much graced' by God, Simeon; without doubt he too was'mentus
saying. Shew us Thy mercy, O Lord, and grant its Thy
Salvation. Jn this desire, in such prayers, he received an
answer, that he should not taste death fill he had seen ^/^e Luke 2,
Lord's Christ. Christ was born. He was coming, Simeon ^*^'
going; but until He should come, Simeon did not wish to go.
Already was mature old age thrusting out, but a sincere piety
detained him. But when He came, but when He was born,
but when he saw Him carried in His Mother's arms, and
godly old age recognised the Infancy Divine ; he took Him
up in his arms, and said, Noiv lettest Thou Thy servant,
O Lord, depart in peace; for mine eyes have seen Thy^-'^^-
Salvation. Lo, wherefore he said, Shew us Thy mercy,
0 Lord, and grant us Thy Salvation. The old man's
desire was fulfilled, in the declining old age of the world
itself. He came to the old man, Who found the world old-
aged. If then He found the world old, let the world hear:
Sing unto the Lord a new song, sing unto the Lord, all the
earth. Let oldness be destroyed, let newness arise.
5. Sing unto the Lord a new song, sing unto the Lord. See v.
the rivalry^ of the builders. Sing unto the Lord, bless His^cfixta,-
Name. Tell out gladly, which is in Greek, evangelize. "^^J^q^^
What? The Day from Day. What Day from Day ? His^ept.''
Salvation. What Day from Day ? Light from Light, Son
of the Father, His Salvation. Tell out His glory among the v. 3.
nations, His wonders among all people. See how the House
is in building after the captivity. He is to be feared above v. 4.
all gods. Above what gods .? For all the gods of the nations v. 6.
are devils, but the Lord made the Heavens. He made the
8 '20 Victory incomplete here, since desires, vanquiskcd, exist.
Seum. Saints, He made the Apostles. Fo?- the Heavens tell out the
l^l^\()lory of God; there are no speeches, nor languages, where
Fs.ii),i.'lheir voice is not heard. Their sound hath gone out into all
^- ^- ■*• (he earth ; because all the earth singeth the new song.
6. Let us hear then the Apostle also, the Master's master-
j^*"""^' builder. As a wise master-builder, says he, / have laid the
foundation. Let us hear this master-builder then, building
Gal. 5, up certain new things, throwing down certain old. Walk,
'*'' says he, in the Spirit, this is the new building: and fulfil
not the lusts of the fesh, this is the destruction of the old.
V. 17. For thefesh, says he, lusteth against the Spirit, and the
Spirit against the flesh; for these are contrary the one to
the other, so that ye cannot do the things that ye would.
For hitherto ye are in building, ye are not dedicated yet.
vi. So that ye cannot do the things that ye would. For what
would ye ? That there should be no lusts of evil and
unlawful delights at all. What Saint would not wish it?
But he doth not gain his wish ; as long as he livetli here, this
is not fulfilled. For thefesh lusfe/h against the Spirit, and
the Spirit against tlie flesh. For these are contrary the one
to the other, so that the things that ye would, that there
should be no lusts at all of things unlawful in you, ye cannot
do. What remains then.'* Walk in the Spirit; and, seeing
that ye cannot succeed in destroying the lusts of the flesh,
fulfil not the lusts of the flesh. You ought by all means indeed
to wish to destroy and end and thoroughly to extirpate them ;
Rom. 7, bul so long as they are in you, and there is another law in
your members resisting the laiv of your mind, fxdfil not the
lusts of the flesh. For what would ye? That there should
be no lusts of the flesh at all. They do not allovv you to fulfil
what ye would; do not ye allow them to fulfil what they
would. What would ye? That they should not exist at all.
But they do exist. The flesh lusteth against the Spirit ; let the
Spirit lust against the flesh. So that ye cannot do the things
that ye woidd, that is, that there should not be these lusts of
the flesh in you; let not them either do what they would,
fulfil their work. If they do not give way to thee wholly,
do not thou either give way to them. Let the battle first be
equalized, that some day there may be victory.
vii. 7. For without doubt, my brethren, there shall be: let us
God seems not to help ^ for our fuller victory ; is present still. 821
believe, hope, love, some day there shall be victory, at the Serm.
Dedication of the House which is in building now after the n(j3.B.i
captivity. For the last enerny^ death, shall be destroyed, i cor.
when this corruptible shall have put on incorruption, and^'^-'^-
this mortal shall have put on immortality. Meditate
beforehand on the words of the triumphant: 0 death, ichere^.bo.
is thy contention? This is the language of those in triumph,
not in combat. But of the combatants the language is,
Have mercy up)on me, 0 Lord, for I am iveak; heal we, Ps-6,2.
Lord, for my bones are troubled, and my soul is troubled
exceedingly ; and Thou, Lord, how long ? See him labouring
in the conflict. And Thou, Lord, hoiv long. What is, Hoiv
long? Until thou art^ satisfied that it is I Who succour ' probes
thee. For if I were at once to succour, thou wouldest not
be sensible of the struggle; if thou wert not sensible of the
struggle, thou wouldest pride thyself as on thine own strength ;
and through this pride wouldest never attain to victory. It
is said, it is true. Whilst thou art speaking, L icill say, Zo, Is. 58,9.
here I am. But God even when he delayeth is present to '^'^P*'
help; yea because he delayeth, he is present to help, and by
delaying he is present to help; lest should he fulfil the too
hasty wish, he should not fulfil perfect health.
8. For He was not, my brethren, otherwise than present viii.
to the Apostle Paul, who whilst he was struggling, feared
lest he should be exalted. Lest I should be exalted, he2Cor.
says, by the greatness of my revelations. See him in the con- '
flict struggling, not yet in security triumphant. Lest I
should be exalted by the greatness of my revelations. Who
says. Lest I should be lifted up ? O fear, O terror ! Who
says. Lest L should be lifted up? When so many words of
his beat down elation, repress swelling, doth he yet say.
Lest I should be lifted up"? It is but little that he saith,
Lest 1 should be lifted up; see the remedy which he says
was applied to him. Lest L shoidd be exalted, saith he,
there was given to me a sting of my flesh, an angel of
Satan. O poison, which is not cured save by poison!
There was given me a sting of my Jlesh, an angel of
Satan to buffet me. The head was beaten, that the head
might not be lifted up. O antidote, which is made, as it
were, from the serpent, and therefore is called Theriaca I For
822 The sharpness of the pain to S. Paul shews the depth of our sore.
Serm. that scrnciit persuaded to pride. Taste, and ye shall be as
[{q^jw^QOcIs; this is the persuasion of the devil. Whereby he fell,
Gen. .s, thereby he cast down. With good reason then is the
^' serpent's poison by the serpent healed. What says the
2 Cor. Apostle ? For which cause I besought the Lord thrice^ that
' ■ He ivould take it away from- me. Where is, Whilst thou art
yet speaking^ J will say, Lo, here am I? For which cause^
not once, but twice, and thrice I besought the Lord. Did
he not then also say, And Thou, Lord, hoiv long? But
what! because He delayed, was He not therefore present to
help, and was, Whilst thou art yet speaking, I will say, Lo,
here am I, false? For what.^ is the physician })resent to
help, when he gives what you desire ; when he uses the knife,
not present to help? Do you not cry out under the phy-
sician's knife that he would spare ; and because he is a
greater help, he cuts the more ? Finally, that you may know
that He was present to help, see what answer He made to
V. 9. him who besought Him thrice. He said unto me, saith he,
3Iy Grace is sufficient for thee ; for poifer is made perfect
in infirmity. "1," saith He, "know; I, the Sovereign
Physician," saith He, " know into what a swelling that which
I wish to heal is running. Be still, let Me apply what I
know. My Grace is sufficient for thee: thine own will is
not sufficient for thee." These surely were the words of one
in conflict, and in peril in the conflict, and begging the
Divine assistance.
ix. 9- But of the trium])hant, " what shall the words be?"
The words of the combatant, whilst the house is in building;
the words of the triumphant, when the house is dedicated at
1 Cor. the last. 0 death, where is thy contention'^ O death,
gg' ^^" where is thy sting ? Now the sting of death is sin. The
Apostle used these words as if he were already there. Fur-
ther, after these words which it is plain are of the state of
enjoyment to come, not of the present conflict, since he
V. 54. says. Then shall be brought to pass ; not, " is now brought
to pass," but, then shall be brought to pass. What shall
then be brought to pass ? The saying that is written, Death
is sivallowc/l up in victory. O death, ichere is thy conten-
tion'^ 0 death, v;here is thy sting? Then shall it be
brought to pass, that the sting of death shall bo no where,
The law made our case worse; Chrht forgave, doth all in us. 823
no where shall sin be to be found. Why this haste? Then Serm.
CXIII.
shall it be brought to pass; then shall it be brought to pass.fies.B.j
Let humility in thee merit, that it be then brought to pass in
thee: lest pride permit not that even then it should be brought
to pass in thee. Then shall it be brought to pass. Now in the
mean time, whilst thou art fighting, whilst thou art labouring,
whilst thou art in peril, say, say. Forgive us our debts. Say Matt. 6,
by all means whilst thou art fighting, say, say the truth,
from thy heart say ; If we shall sag that we have no sin, we i ^^^
deceive ourselves. Thou wilt be a devil to thyself. We
deceive ourselves, and the truth is not in us. For we do not
say the truth, in saying that we have no sin ; since here
without sin we are not. Let us therefore say the truth, that
we may some time find security. Be there truth in the fight,
that security may be gained in the victory. Then shall he
brought to pass, O death, where is thy sting ? For the sting
of death is sin.
10. But thou reliest on the Law, for that the Law hath x.
been given thee, and the precept given thee. Good is it for
thee that the Spirit quicken thee, lest the letter kill. I would 2 Cor.
that thou shouldest wish, but it is not enough for thee to '
wish. Thou must be helped that thou mayest wish fully,
and mayest fulfil what thou wishest. For wouldest thou
see what power the letter commanding hath without the
Spirit assisting ? lie hath told us there. When it was said,
0 death, where is thy sting ? Now the sting of death is i Cor.
sin; he subjoined immediately. But the strength of sin is ^q\
the Law. What is, The strength of sin is the Law? Not
by enjoining what is bad, or forbidding what is good; nay
rather, by forbidding what is bad, and enjoining what is
good. But the strength of sin is the Law; because, 7y?e'Rom. 5,
Law, saith he, entered, that sin might abound. What is, *
that sin might abound^ Because where grace was not, the
prohibition increased the desire ; and when there is reliance
as it were on one's own strength, it becomes a great vice.
But what did grace effect } Where sin abounded, grace did
much more abound. The Lord came ; all that thou didst
derive fi:om Adam, all that thou didst add thyself by thy
corrupt conversation, all He forgave; He effaced all; He
taught prayer, He promised grace ; He appointed the con-
3h
824 Man "shut up under si m" that hem iyh tfind no way sa ve to Ch rist.
Seum. test: lie succoured llie labourins;-, He crowned the con-
CXIII . .
[ 163.B.1 qweror. And so, saith the Apostle, The Law indeed is holy,
Rom. 7, and the commandmeiH huly, and Just, and good. Was then
^"^' that which is good, made death unto me ? God forbid. But
sin that it might appear sin. For when thou wa&t not pro-
V. 7. hibited, it was; but did not appear. For, saith he, / had not
known lust, except the Law had said, Thou shalt not lust.
V. 11. »S'«?, therefore, having taken occasion by the commandment
2 Cor. deceived me, and by it slew me. See what, The letter killeth,
3,6.
IS.
xi. 11- Tf then thou wouldest escape the Law threatening, flee
to the Spirit aiding. For what the Law enjoineth, faith
hopeth. Cry out unto thy God, that He may aid thee. Remain
not under the Law guilty, but let God with His Spirit aid
thee ; lest the proud Jew be like unto thee. For since the
1 Cor. sting of death ivas sin, and the strength of sin the Laic, what
'^' ^^" could human infirmity do, in which the will was exhausted ?
Rom. 1, To will, saith he, is present with me, but to accomjiUsh xchat
^^' is good, L find not. What then could he do ? Lo, the sting
of death is sin, lo, the strength of sin is the Law ? Now the
Rom. 5, Law entered, that sin might abound. For if the Law could
Gal 3 9^^^ ^if^-) certainly righteousness should have been by the Law.
21. 22. j^iit the Scripture hath shut up all under sin. How shut up ?
That thou mightest not wander, mightest not precipitate
thyself and be svmk ; the Law made barriers for thee, that by
not finding whereby to get out, thou mightest fly at once to
grace. But the Scripture hath shut up all under sin, that
the promise. He Who promiseth, promiseth what He doeth,
not what thou doest. If it was thou who wast to do it, God
would be a Foreteller, not a Promisor. But, saith he, the
Scripture Jtaih shut up) all under sin, that the promise by
faith of Jesus Christ might be given to them that believe.
Hear thou, might be given. Why this pride ? Hear thou,
1 Cor. might be given. For what hast thou, ichich thou hast not
I'cor received? Therefore seeing that the sting of death is sin, and
15, ot). the strength of sin is the Laiv; and this by the good Provi-
dence of God, that men should be shut up under sin, and
seek a Helper, seek grace, seek God, not presume on their
own strength; therefore when he had said in this place too,
Now the sting of death is sin, and the strength of sin is the
Prayjbr help, and God will speak to thy soul. 825
Law: why dost thou fear? why art thou oppressed? why Serm.
distressed'? Hear what follows: But thanks be to ^oc/, rjgs.B.i
Who hath given its the victory through our Lord Jesus Christ, i sudas
What then, dost thou give thyself the victory? Thanks be to^'
God, Who hath given us the victory through our Lord Jesus
Christ.
12. Therefore when thou hast begun to labour in thy xii.
struggle against the lusts of the flesh, walk thou in the
Spirit, invoke the Spirit, seek the gift of God. And if the
law in thy members resist the Law of thy mind from thy
inferior part, that is, the flesh, and hold thee captive under
the law of sin; this too shall be rectified, this too shall pass
over unto the rights of victory. Only do thou cry out, only
do thou invoke. Men ought always to pray, and not to faint. Luke
Invoke by all means, invoke aid. Whilst thou art yet speaking, ^ ' ^'
He saith, Lo, here am I. Afterwards give''' good heed, and'^intel-
thou hearest Him saying to thy soul, / am thy Salvation, p^^gg 3
When the law of the flesh then shall have begun to resist the
Law of the mind, and to lead thee captive in the law of sin,
which is in thy members; in prayer say, in confession say,
Wretched man that I am! For what else is man ? What is'^^^- 7>
24.
man, saving that Thou art mindful of him. Say, Wretched Ps. 8 4.
ma7i that J am : because if the Son of Man had not come,
man had been lost. Cry out in thy straitness, IVho shall
deliver me from the body of this death ? where the law in
my members resisteth the Law of my mind. For L delight 1^°™ 7,
in the Law of God after the inner man. Who shall deliver
me from the body of this death ? If thou sayest this, believ-
ingly, humbly ; in greatest truth the answer is made. The v. 25.
Grace of God through Jesus Christ our Lord. Let us turn " ^'
to the Lord, &c.
SERMON CXIV. [CLXIV. Ben.]
On the words of the Apostle, Gal. vi. " Bear ye one another's burdens."
And on these, " Every man shall hear his own burden." Against the
Donatists, delivered shortly after the Conference held at Carthage.
\. The Truth admonisheth us all by the Apostle, that we i,
hear one ajiother's burdens; and in the very place wherein 5^^'- '^j
3 H 2
826 Ma7i bean his own biirdtn, hi/ sin, another'' s, hy charity.
Serm. he adnionisheth us to bear one another's burdens, he sheweth
rj^^nwith what jjrofit we do this, adding the words, And so shall
yefnljil the Law of Christ; whieh will not be fulfilled, unless
we do bear one another's burdens. What these burdens arc,
and how they are to be borne, forasmuch as we all ought,
according to our strength, to endeavour to fulfil the Law of
Christ, I will by the Lord's help endeavour to shew. What I
have proposed to make plain, do ye remember to exact of
me; ask it not then, when I shall have made it good. This
I have proposed to make plain, the Lord assisting my in-
tention and yoiu' prayers for me, what are the burdens which
the Apostle enjoins us to bear for one another, and how they
are to be borne. This if we do, that wherein he hath placed
the profit of it, will follow of itself, that we may fulfil the
Law of Christ.
2. Some one will say, " What! Has the Apostle spoken
obscurely, that you should endeavour to explain what these
burdens are, or how they arc to be borne for one another?"
There is a difficulty here, which comjiels us to distinguish
the burdens. For in this very section of the lesson you have
V. 5. it laid down. Every man shall hear his own burden. It
occurs then at once to your apprehension, " If every one
V. 2. shall bear his own burden, how doth he say, Bear ye one
another's burdens?^'' Except the burdens are to be dis-
tinguished, that the Apostle be not supposed to contradict
himself. For not far off, not in another Epistle, nor in this
same Epistle long before or after; but in this very same place,
so that the same words are close to one another, he hath
laid down both, both that every man shall bear his own
burden, and what he hath advised and exhorted us to, that we
bear one another's burdens.
ii. .3. Some burdens then there are, in which every man
bears his own, and no one bears it with another, nor casts it
upon another; and some burdens there are, in which you
rightly say to yo':r brother, " I bear it with thee," or " I
bear it for thee." If then we must distinguish, the meaning
is not so easy. Against those then who thought that a man
can be defiled by another's sins, the Apostle answered, Every
man shall bear his own burden. Again, against those, over
whom carelessness miglit hereby steal, as if, being secured
Heavy harden of covetousness. 827
against any defilements from others' sins, they need not care Serm.
to reform any, he says, Bear ye one anot/ier's burdens. ^]Q4^ji'-^
Briefly spoken, and briefly is the distinction made ; and yet
to my thinking, it hath not hindered the clear laying open of
the truth. For ye have both heard briefly, and understood
quickly. Your hearts I have not seen ; but 1 have heard
your voices the witnesses of the heart. Now then as assured
of your understanding it, let me discuss it somewhat more at
large; not to convey it as something to be understood, but,
as being understood, to impress it.
4. The burdens of his own which every man beareth, are
his sins. To men bearing the loads of these detestable
burdens, and fruitlessly toiling under them, the Lord saith.
Come iinto Me, all ye tJiat lahonr and are heavy laden, and Matt.
/ will refresh you. How doth He refresh the laden with '
sins, but by the pardon of sins? The Preacher of the world
calleth out as from a height' of exalted authority, " Hear, 0> specula
human race, hear, ye sons of Adam, hear, toilsome and un-
profitable race ; I see your labour, see ye My gift. I know,
ye labour and are heavy laden; and what is more miserable,
ye bind destructive burdens on your shoulders; besides this,
what is worse, ye ask for burdens to be added to you, not to
be taken off."
5. Who of us can in a short time treat of the multiplicity iii.
and variety of these burdens ? Nevertheless let us mention
a few of them, and from these form a judgment of the rest.
See that man laden with the load of covetousness, see him
under this load sweating, panting, thirsting, and by toiling
increasing the load. What art thou looking to, thou covet-
ous one, in embracing thy burden, and by the chains of
desire binding an evil load upon thy shoulders? What art
thou looking for ? what art thou toiling for ? what art thou
panting after? what art thou lusting for? To satiate covet-
ousness forsooth. O empty desires, and deeds of greatest
guilt! art thou looking then to satiate covetousness? It
can press thee down, thou canst not satiate it. Or perhaps it
is not heavy? Hast thou under this load even lost thy sense
of feeling ? Is not covetousness heavy ? Why then doth
she arouse thee from sleep, who sometimes doth not even
suffer thee to sleep ? And peradventure you have another
828 Self-chosen burdens hinder from coming to Christ.
Serm. burdtn of sloth with her, and these two most wretched and
CXIV
[164. B.] conflicting burdens are oppressing thee, and tearing thee
in pieces. For they do not command concordant, they do
not enjoin hke things. Sloth says, '* Sleep on;" covetous-
ness says, " Rise." Sloth says, " Do not expose yourself to
the cold days;" covetousuess says, " Brave even tempests on
the sea." The one says, " Be quiet;" the other does not
suffer thee to have quiet. Her order is not only, " Go
forth," but even, " Sail across the sea, seek lands you know
not of" Merchandize must be freighted to the Indies; you
do not know the Indian's language, but the language of
covetousuess appears intelligible. You will come unknown
to those who know not you; you give, receive, buy, load;
through perils you arrived, with perils you return, and when
tossed with the tempest in the sea, you cry out, " O God,
deliver me." Dost thou not hear Him answering, " Why?
Did I send thee ? Covetousness bade thee go gain what
thou hadst not; I bade thee, without labour give what thou
hadst to the poor before thy gate. Covetousness sent thee
to tlje Indies to bring back gold; I placed Christ at thy
gate, that from Him thou mightest buy the Kingdom of
Heaven. Thou labourest at the bidding of covetousness, at
My bidding thou labourest not. We both bade, thou hast
not hearkened unto Me ; let her whom thou hast obeyed,
deliver thee."
iv. 6. How many are bearing these burdens ! How many
placed under them are calling out now approvingly to me as I
am speaking against these very burdens. With burdens they
entered here, with burdens they go out; covetous they came
in, covetous they go away. I am distressed in speaking
against these burdens. If ye call out, lay aside what ye are
bearing. Finally, do not listen to me, listen to your General
Mat. 11, crying out, Come nnio Ale, all ye that labour and are heavy
laden. For come ye will not, unless ye leave off to labour.
Ye wish to run to Me with heavy burdens, but ye are not
able. Come, saith He, itnto Me, all ye that labour and
are heavy ladeu, and I uill refresh you. " I give pardon of
sins past, I will take away wluit was oppressing your eyes, I
will heal what hurt your shoulders. I will take away burdens
indeed, but I will not leave you without burdens: I will take
Humility^ the one lesson of Christ. 829
away evil burdens, and impose good." For when He had said, Serm.
And I ivill refresh you; He added, Take Myyohi upon you. ri64.B ]
Desii*e had subjugated thee to thy curse, let charity subjugate v. 29.
thee to thy saving health.
7 . Take My yoke upon you^ and learn of 3Ie. If human
teaching of what kind soever has been of small account with
you, learn of Me. Cln-ist the Master calleth, the Only Son
of God, the Only Faithful One, the True, the Truth calleth
oni, Learn of Me. What.? That in the beginning was the John i,
Word, and the Word was with God, and the IVord was ^ '
God, and all things were made by Him? Shall we be able
to learn this of Him, to construct the world, to fill the Heaven
with lights, to order the changes of the day and night, to bid
the times and ages run their course, to give productive power
to the seeds, to fill the earth with animals ? Nothing of all
this doth the Heavenly Master bid us learn ; these things
He doeth as God. But because being God He vouchsafed v.
also to be Man, in that He is God, give ear that thou mayest
be created anew ; in that He is Man, give ear that thou
mayest imitate Him. Learn, saith He, of Me ; not to con-
struct the world, and create natures ; nor those other things
indeed which He wrought here, as God concealed, manifested
as Man; nor doth he say again, " Learn of me to expel
fevers from the sick, to put devils to flight, to raise the dead,
to command the winds and tlie waves, to walk upon the
waters;" no. He doth not say either, Learn this of Me. For
these things He gave to some of His disciples, to some He
gave them not: but this, Learn of Me, He saith to all; from
this precept let no one excuse himself. Learn of Me, that
L am meek and lowly in heart. Wherefore dost thou doubt
to bear this burden \ Is this burden grievous, humility and
piety? Is this burden grievous, faith, hope, charity? For
these make a man lowly, these make him meek. And see
how that thou shalt not be laden, if thou wilt hearken unto
Him, For My yoke is easy, and My burden is light. What Mat. 1 1,
is, is light. What if it have a weight, only a less one ? ^^•
avarice more, righteousness less? I would not have you un-
derstand it so. This burden is not the weight of one laden,
but the wings of one ready to fly. For birds too have the
burdens of their wings. And what do we say ? They bear
830 Christ's burden up-bears us; covetous Communicants hurt
Skum. them, and are borne. They bear them on the earth, they
ri64 l^iarc borne by them in the air. If thou shouldest wish to
sliew mercy to a bird, in the summer especially, and say,
" The wings load this wretched little bird," and were to
take off this burden ; the bird thou hast wished to help, will
remain upon the earth. Bear then the wings of peace, receive
the wings of charity. This is the burden, thus slmll he fuU
Jilled the Law of Christ.
vi. 8. The burdens have been distinguished. See now, some
covetous person comes in: you know that covetous man, he
is standing with thee, and thou art not covetous ; but even
merciful, thou givest to the poor what thou hast, dost not open
thy mouth greedily for that which thou hast not; thou givest
iTim.(),ear to the Apostle, saying. Charge the rich of this world that
Vuilr. they be not jjroud in their conceits, nor trust in tJie uncer-
tainty of riches.^ but in the Liviny God, Who giveth us
ahundanily all things to enjoy; that they he riclt in good
works, thai they distribute easily, that they communicate,
that they lay up for themselves a good foundation against
' veram t]ie time to come, that they may hold on the True^ Life:
Thou hast heard, acknowledged, learnt, held fast, practised
it. Do on what thou art doing, grow not slothful, leave not
Mat.io, off. He that endurelh unto the end shall he saved. Thou
hast done a kindness to some man, the man is ungrateful ;
do not repent that thou hast done the kindness, lest by re-
penting thou pour out what by pitying thou hast filled: say
in thine heart, " he to whom 1 have done it regardeth it not,
He for Whom I have done it doth regard it ; for if the man
did regard it, if he were not ungrateful, it would be a gain
to himself rather than to me. Let me hold fast to God, from
Whom what 1 do is not hid; nor only what I do, but also with
what intent I do it; let me look to Him to recompense me Who
seekcth no witness of my doings." Such art thou, and it may
be among God's people there standeth near thee a covetous
plunderer, open-mouthed after other men's goods. Thou
knowest him to be such an one, and he is one of the faithful,
or rather is called one of the faithful, thou canst not expel him
from the Church, thou hast no opening by correction and re-
buke to reform him, he will approach to the altar with thee ; fear
not; Every man shall bear his own burden. Remember the
themselves, not others ; rich and poor lighten y other's burden. 83 1
Apostle, that thou mayest approach with confidence ; Every Serm.
man shall bear his own burden. Only let hhn not say to^g^y",
thee, " Bear it with me." For if thou shouldest wish to share
his avarice with him, his burden will not be lessened, but
two will be oppressed. Let him then bear his own burden,
and thou thine; since when thy Lord shook a like burden
from off thy shoulders. He put on another, He shook off the
burden of desire, He put on that of charity. So then accord-
ing to his desires every ma,n beareth his own burden, the bad
man a bad burden, the good, a good.
9. Turn thyself now to that other precept also, Bear ye vii.
one anothefs burdens. For thou hast Christ's burden,
whereby to bear another's burden with him. He is poor,
thou art rich ; His burden is poverty ; no such burden hast
thou. Take heed lest haply when a poor man appeals to
thee, thou say, Every ynan shall bear his own burden. Here
give ear to the other precept; Bear ye one another'' s burdens.
Poverty is not my burden, but it is my brother's burden.
Look to it that riches be not thy greater burden. For thou
hast not the burden of poverty, but thou hast the burden of
riches. If you look at it properly, it is a burden. He hath
one burden, thou another. Bear with him, and let him bear
with tliee, that ye may bear one another's burdens. What
is the burden of poverty } The having nothing. What is
the burden of riches .? The having more than is necessary.
Both he is laden, and thou art laden. Bear with him the
having nothing, let him bear with thee the having superfluity ;
that your burdens may be made equal. For if thou givest to
the needy, thou dost lessen to him who hath nothing his burden,
which was the having nothing ; if thou hast given to him, he
begins to have; his burden which is called the having nothing
is lessened; and he too lessens thy burden, which is called
the having superfluity. Both of you are walking on God's
way in the pilgrimage of this world ; thou wast bearing great
superfluous wealth', and he had none; he hath joined himself sum-
to thee, desiring to be thy companion ; do not neglect, do "**
not despise, do not abandon him. Dost thou not see how
much thou art bearing ? Give something of it to him who
is bearing nothing, and hath nothing, and thou wilt at once
SS'2 Communicating tvith. the evil, we communicate not with their evil.
Sebm. assist thy companion, and relieve tliyself. The sentence of
[■|g4_3ithe Apostle has, to my mind, been sufficiently explained.
10. Let not them sell you smoke who say, " We are holy,
we do not bear your burdens, therefore we do not communi-
cate with you." Tiiese men bear the greater burdens of
division, they bear the greater burdens of rending, the burdens
of schism, the burdens of heresy, the burdens of dissension,
the burdens of animosity, the burdens of false witness, the
burdens of calumnious accusations. These burdens we have
tried, and are trying to take off from our brethren's shoulders.
They love them, holding them fast to them, they would not
have them less, because by these very burdens they have
swollen. For, in fact, whoso layeth aside a burden, which
he was carrying on his neck, becomes, so it seems, less ; but
it is weight, not size, that he has laid aside.
11." But," you will say, " I will have no communication
with men's sins." As if I were saying to thee. Come, have
communication with other men's sins. I do not say this,
T know what the Apostle says; but this 1 say, that thou
shouldest not, because of other men's sins, even if they were
truly theirs, and not rather thine own, desert the Lord's
flock which is mixed up of sheep and goats ; shouldest not
leave the Lord's floor, as long as the chaff" is in threshing ;
shouldest not rend asunder the Lord's nets, as long as they
are drawing good and bad fish to the shoi-e. " And how,"
you say, " should I endure him whom I know to be bad?"
Would it not be better for thee to endure him, than to cast
thyself out.? See, how thou mightest endure him: If thou
wouldest give heed to the Apostle, saying, Erery ynan shall
hear his own burden; this sentence would set thee free.
For thou wouldest not communicate with him in his covetous-
ness, but wouldest communicate at Christ's Table with him.
And what harm would it do to thee, if thou wert to com-
municate at Christ's Table with him.? The Apostle says,
For he that catelh and drinkelh ii n worth i It/, eateth and
I Cor. drinketli judament to himself. To himself, not to thee. If
II 29. . . .
'•:•' ' thou art a judge indeed, if thou hast received the power of
judging, by the rule of the Church, if he is accused before
thee, if he is convicted by true evidence and witnesses.
Wheat is not carried far aicay, may he restored by compulsion. 833
restrain, rebuke, excommunicate, degrade him. Let endurance Serm.
be in such wise awake, that discipline sleep not. [164.B.J
12. " But," say they, " Caecilianus was condemned"."
Condemned ? By whom ? In the first place, in his absence,
and then himself innocent by Traditors. These things were
brought forward, inserted in the Acts, proved. They en-
deavoured indeed to weaken the force of truth, and made
efforts, to the utmost of their power, to darken its clearness
by the clouds of groundless prosecutions. The Lord was at
hand to help, His Clearness overcame their clouds. And
observe how without knowing it they absolved the Church
of the whole world, in whose communion we rejoice, how
inconsiderable soever we are in her. It is not ourselves,
but her cause that we maintain, defend, assert, in defending
the Lord's floor, it is for the Lord's floor I speak. What
I am in it. do not thou care. I wait for the /ay?. I would Matt.3,
... 12.
not, I say, thou shouldest care for this; or if thou wilt care,
do not care in a contentious spirit, that thou mayest be able
to cure thy brother. Cure the chaff, if thou canst ; but
do not leave the wheat, if thou canst cure the chaff. There
is sometimes shaken out of the Lord's floor both chaff, and
sometimes even grains of corn, but not far. And there are
good workmen, they go round about the floor, and what has
been shaken out they drag with certain cleansing instruments,
and call it back into the floor, though it be by dragging, though
it be by compulsion. The cleansing instruments are these
Imperial^ Laws. Call back, drag the wheat even with the'munda-
earth, lest for the earth's sake the wheat be lost. " Ca^ci- "^'
lianus was condemned," they say. He was condemned once
in his absence, thrice acquitted when present. Thus we
have answered them; and have briefly admonished these
unruly men, as well as we could, by their own conduct, and
have said, " Why do you quote against Cfficilianus the
Council of seventy Bishops, pronouncing their judgments
upon him in his absence ? More were pronounced by the
Council of theMaximianists against Primianus in hisabsence."
We have said, " Caecilianus was condemned by the former
in his absence, Primianus was condemned by the latter in his
» In their2nd Council, at Cabarsussi. sent. S. Aug. o. Cresc. iii. 13. see ab.
Above 100 Donatist Bishops were pre- p. 169. n. e.
834 Donatists overruled, like Caiaphas, to answer themselves.
Serm. absence. As they are no ])reiudice lo the absent Primianus,
CXIV. . .' I J
[164.B.1'''0 neither could the otliers be a prejudice to the absent
CicciUanus."
13. What answer do ye suppose they made in this strait?
For what could they say ? Which way escape, caught as
they were in the nets of truth ? In order that they might
violently burst these nets, what have they said, in few words,
yet absolutely for us? And indeed they said many things,
and nearly all for us, as the Acts will shew, which being
> propo- now on the point of being 'published you will soon read,
• ^ Beloved. But in this place I beg you, and beseech you by
Christ, that ye hold it fast, repeat it, always have it in your
mouth. For there could not be pronounced a shorter, and
surer, and clearer sentence for us. What then did he say,
when we made this objection, " The seventy are just in the
same way no prejudice to Caecilianus, as the Maximianists
2 Indie. ^1*6 none to Primianus?" Their defendant said : " -(3ne cause
Collat. (Joes not prejudice another cause, nor one ])erson another
(Cone, person." O brief, clear, true answer ! For he knew not what
t. 2. p. ^^ said; but like Caiaphas being High Priest, he prophesied :
1442.) " One cause does not prejudice another cause, nor one person
49. ' another person." If one cause does not prejudice anotlier
cause, nor one person another person, then every man beareth
his own burden. Let him go now and object Ctccilianus
against thee ; object Cajcilianus not against thee, any in-
dividual man, but against the whole world. Which when
he does he objects an innocent man against those who are
innocent. The Acts will shew it entirely, and most clearly.
Caecilianus was cleared. But suppose that he was not
cleared, sujipose that he was found guilty ; hear thine own
3 ab. words echoed* by the whole world, " One cause does not
prejudice another cause, nor one person another person." O
* animo- heretical, incurable, « obstinate soul, why, when thou pro-
nouncest sentence against thine own self, dost thou accuse
5 Mar- the judge^? If I have corrupted him, to give judgment for
ce inus.jjjg. ^j^Q hiilh corrui)ted thee, to condemn thine own self?
X. 14. Would that they would at length reflect on these things,
reflect even at this late hour, with their animosity subsiding,
reflect, return to themselves, question themselves, thoroughly
examine themselves, answer themselves, for the truth's sake
Patience to he shewn to those without. 835
not fear those to whom so very long tliey have been vendmg Seum.
falsehood. For them they are afraid of offending; they n (545 'n
blush at a natm-aP infirmity, and do not blush at the in- 1 huma-
vincible force of truth. Yes, it is this they are afraid of, lest it"^
be said to them," Why then have ye deceived us ? why have ye
seduced us ? why have ye told us so many wicked and false
things?" They should answer, if they feared God, " It was
a human fault to err, it is devilish through obstinacy to
continue in error. It were indeed better, had we never
erred; but at least let us do what is next best, at length
amend our error. We deceived, because we had been
deceived; we preached what was false, because we gave
credit to those who preached what was false." Let them say
to their people; " Together have we erred, together let us
withdraw from error. We have been your guides to the
ditch, ye followed when we led to the ditch, follow now
too when we lead to the Church." This they might say :
they might say it to indignant, angry ears ; but these too
might in time lay aside their indignation, might even late
love unity.
15. Nevertheless, let us, brethren, be patient toward them.
The eyes we are treating are in an inflamed and swollen
state. I do not say that we should cease to treat them : but
that we should not by insults provoke them to greater bitter-
ness; let us render them a reason with gentleness, not
proudly exult in our victory. For the servant of the Lord 2 Tim.
ouylii not to strive, says the Apostle, hut to be gentle imto^''^^''^^'
all men, apt to teach, patienti in modesty^ rehuking those 2 modes-
who oppose themselves ; if God peradventure may give them y^ ,
repentance, and they may recover themselves out of the
snares of the devil, hy whom they are held captive at his
will. Bear then with patience, if ye are whole bear with
patience, in proportion as ye are whole. For who is per-
fectly whole ? When the Righteous King shall sit on His Prov.
Throne, who shall boast that he hath a clean heart, or who g ' ^ '
shall boast that he is clean from sin? Therefore as long as
we are such, tliis owe we to ourselves, to bear one another's
burdens. Let us turn to the Lord, &c.
836 Man has free-will, but insufficient for good.
SERMON CXV. [CLXV. Ben.]
Oa the words of the Apostle, Ephes. iii. " I desire you uot to be
enfeebled hi my tribulations for you, which is your glory, &c." And
concerning Grace and free-will against the Pelagians.
Delivered in the Basilica Majorum.
Serm. 1- We have heard the Apostle, we have heard the Psahn,
r^3y!*Twe liave heard the Gospel; all the divine lessons sound the
[loo. B.J '
— I — same note, that we should place our hope not in ourselves,
Ephes. ^"^ "^ ^^^^ Lord. / desire, saith the Apostle, you not to be
3, 13. enfeebled in my tribidationsfor you, which is your glory. I
desire you, saith he, not to be enfeebled, that is, that ye be
not weakened, when ye hear that I am suffering tribulation
for you; for this is your glory. He desires them then, that
they would not be enfeebled; which he would not do, did he
uot wish to stir up their will. For if they were to say,
" Why dost thou desire us to do what we have not in our
power to do.?" would they not seem to have returned him a
fitting answer? And yet the Apostle, if he did not know
that there was in them a consent of their own will, wherein
they too might themselves do something, would not say, /
desire. And if he were to say, " I enjoin," unless he knew
that they could bring their will to bear on his injunction,
this word would proceed out of his mouth in vain. But
again, as he knew that man's will without God's help is weak,
he not only (that they might not say, " We have no free
choice of will") said, I desire: but also (that they might not
say, " The free choice of the will is sufficient for us,") see
what he added, For this cause. For what cause, but that
V. 14. which he had expressed above, / desire you not to be
enfeebled in my tribulations for you, which is your glory ?
Because then ye have the free choice of the will, / desire.
But because the free choice of the will is not sufficient for
you to fulfil what I desire, For this cause I bow my knees
V. 15. unto the Father of our Lord Jesus Christ, Of Whom all
' "■«'■«'« ^paternity in Heaven and earth is named. That He looiild
grant you. What, grant you ? I pray He would grant you,
what I desire of you. For I desire of you, because of the
Jll is of God's gift, hut to those only icho loill to receive. 837
free choice of the will; I pray that He would grant you, Serm.
because of the aid of His Majesty. [165.b!]
2. But we are anticipating the Apostle's words. Perad- ii.
venture you who do not retain in your memory the text of
this same lesson are still waiting to hear, whether in real
truth the Apostle does for this cause bow the knees unto
the Father for them, that He would grant them what he had
said to them, / desire, llemember then what he desired of
thera. / desire you not to be enfeebled in my tribulations
for you: this he desires of them. Now see what he desires
for thera; / boiv my knees unto the Father of our Lord
Jesus Christ, that He icould grant unto you, according to
the riches of His glory, to be strengthened with power.
What else is this, but not to be enfeebled.? To be strength-
ened, he says, with power by His Spirit. This is the Spirit
of grace. Observe what he desires. He desires of God,
what he requires of men; because, that God may be willing
to give, thou oughtest also to accommodate thy will to receive.
How dost thou wish to receive the grace of the Divine
Goodness, when thou dost not open the lap' of the willP'sinum
Would grant you, he says. For ye have not, unless He
grant you. Woidd grant you to be strengthened with power
by His Spirit. For if He shall grant you to be strengthened
with power, thereby He will grant you not to be enfeebled.
In the inner man. That Christ may du: ell in your hearts v. \1.
by faith. Would grant you all this. That being rooted and
grounded in love, ye may be able to comjjrehend with all\. 18.
saints. Comprehend what ? Would grant you to be strength-
ened with power by His Spirit, and that Christ may dwell
in your inner man by faith, and that so being rooted and
grounded in love, ye may Ije able to comprehend with all
saints: what? what is the breadth, length, height, and
depth. Height indeed (altitude) in the Latin language
signifies both; both that which is aloft hath the name of
height; and that which is in the depth below, hath the
name of height. Therefore the interpreter answered well
with reference to that which is aloft upwards, in using the
word " height;" to that which is far downwards, in using
the word " depth."
3. I will explain then, my brethren, to you what this is. iii-
838 The breadth of the Cross, charity/;
^^^- If perchance it is easier to any one, what then? because I
[165.b!] have too little ability to comprehend, or give expression to
these four things which the Apostle mentions, ilie breadth,
length, height, and depth, shall I pass on from this ? Or
shall I haply knock, and be aided by your prayers that I
may bring forward something healthful for you ? Why
roamest thou in heart, Christian man, through the width of
the earth, the length of times, the height of heaven, the
depth of the abyss? When shalt thou take in all this either
in mind or body ? When, that is, either by the thought, or
by the sight of the eyes of the flesh, shalt thou take in all
Gal. 6, this? Hear the Apostle himself saying to thee; But God
forbid that I should glory, save in the Cross of our Lord
Jesus Christ. Let us too glory in It, even because we rest
upon It. Let us all glory in It, my good brethren, let us
glory in It. There peradventure shall we find both the
width, and length, and height, and depth. For by these
words of the Apostle is the Cross, so to say, set up before
our eyes. For It hath the width, in which the Hands are
fixed; It hath the length in the beam which reaches thence
to the ground ; It hath the height again in that, which from
the same transverse beam, in which the Hands are fixed, juts
a little above it, where the Head of the Crucified is placed ;
and It hath the depth, this it is which is fastened in the
iv, ground, and is not seen. See ye here a great mystery'.
> sacra- Yrom that depth which thou seest not, riseth all that thou
mentum '
dost see.
4. Where then is the width? Betake thyself to the life
and conversation of the Saints, who say, God forbid that I
should glory, sm:e in the Cross of our Lord Jesus Christ. In
their conversation we find the width of charity; on which the
2Cor.6, same Apostle admonisheth them, saying. Be ye widened, drau-
' ' not the yoke ivith unbelievers. And because he himself was
wide, who was exhorting them to width, hear what he says:
Ibid. Q yg Corinthians, our moutli is open unto you; our heart is
widened. Charity then, which alone worketh good works,
2 Cor. 9, is the width. The width bringeth it to pass, that God loveth
a cheerful giver. For if he be contracted, he will give in
sadness; if he shall give in sadness, what he shall give is
lost. Need then is there of the width of charity, that what-
it's length, perseverance ; it's height, love of God for Himself. 839
soever koocI thou cloest may not be lost. But forasmuch as Serm.
cxv.
the liorcl saith, When iniquity shall abound, the charity o/"ng5.B*-i
many shall uax cold ; give me the length also; what is MeMat.24,
length ? He that persevereth to the end shall he saved. ^'^^ ^^
This is the length of the Cross, where the whole body is 22.
stretched; where, in a manner, it stands upright, in which
standing is perseverance marked. If then thou who gloriest
in the Cross, seekest to have the width of the Cross ; have
the power of doing good works. If thou wouldest have the
length of the Cross; have the long-suifering of perseverance.
But if thou wouldest have the height of the Cross; acquaint
thyself with what it is thou hearest and where thou hearest,
" Up with the heart." What is, " Up with the heart?"
There hope, there love; thence seek strength, there wait for
the reward. For if thou doest good works, and givcst cheer-
fully, thou seemest to have the width. If thou shalt persevere
in the same good works unto the end, thou seemest to have
the length. But if thou doest not all these things for the
heavenly reward's sake, thou wilt not have the height; and so
there shall be no more either the width, or the length. For
what is to have the height, but to think of God, to love God,
and to love God Himself for His Own sake, our Helper,
God our Spectator, God our Crowner, God the Bestower
of the reward, in a word to account Himself our Re-
ward, to look for nothing else from Him but Himself? If
thou dost love, love freely ; if thou lovest truly, let Him
Whom thou lovest be thy Reward. What! are all things
prized by thee, and is He Who made all things of small
account ?
5. That we may be able to do all this, the Apostle bowed
his knees for us, to this end doubtless that it may be granted
to us. For the Gospel also alarms us: For unto you it hath ^^^^ 13
been given to know the mystery of the Kingdom, but to them 11.&12.
it hath not been given. For whosoever hath, to hint shall
be given. Now who hath to whom shall be given, but he
to whom it hath been given? But whosoever hath not, from
him shall be taken away even that he hath. Now who hath
not, but he to whom it hath not been given ? Wherefore v.
then hath it been given to one, and not given to the other?
I am not slow to say, this is the depth of the Cross.
3i
840 Depth of Cross, God's judgments ; fools know not they are deep.
Serm. From some depth of God's judgments, which we cannot
r 1 65. B.l search through and explore, proceedeth all that we can do.
From some depth, 1 say, of God's judgments, which as being
inscrutable we cannot explore, we have not the power to
search through, proceedeth all that we can do. What I can
do I see; whence I can do, I do not see; except that this too
I see so far, that I know it is of God. But why this man,
and not that ; is too much for me, it is an abyss, it is the
depth of the Cross; I can in admiration cry out, in disputa-
tion I cannot explain. What can I cry out from this depth?
Tb.99,,5. o Lord, how great are Thy Works. Tiie Gentiles are en-
lightened, the Jews are blinded. Some little ones are washed
in the Sacrament of Baptism, and some little ones are left in
the death of the first man. O Lord, how great are Thy
Works,Tliy Thoughts are exceeding deep. And it goes on: An
y. (J. unwise man doth not know,and a fool doth not understand this.
What doth not the fool and the unwise understand } That it
is even deep. For if the foolish man doth not understand,
and the wise doth understand, it is not exceeding deep. But
if the wise man understandeth that it is deep, the fool doth
not understand that it is even deep.
6. Therefore many seeking to give an account of this
depth, have gone away into idle tales of vanity. Some have
said, that souls sin above in Heaven, and according to their
sins are sent into bodies for their deserts, and shut up therein
as in meet prisons. They have gone after their own cogi-
tations; in wishing to dispute of the depth of God, they have
sunk into the depth. For the Apostle wishing to set forth
the value of grace hath met them, and hath made choice of
Rom. 9, those twins in Rebecca's womb, and saith. For when they
^^' were not yet horn, neither had done any good or evil. See
how he hath taken away from vain men the idle fancies of the
abode of souls before the body in heaven. For if they have
had any abiding already there, they have already done some
good or evil, and for their deserts have been thrust down
into earthly bodies. If we so think, let us contradict the
Apostle, who hath said. When they icere not yet born, nor
had done any good or evil. But this, because by reason of
the Apostle's plain declaration the catholic faith rejects it,
that souls first live and abide in heaven, and there acquire
gians
vi.
Death of infants is through original sin. 84 1
the earnings of the bodies they are to receive, these novel Serm.
teachers* now do not dare to say. [165.B.]
7. But what do they say ? Some of them (as we have ^ Pela-
heard) reason thus: " Undoubtedly," they say, " all men die
according to their deserts, in that they have sinned: for
there would be no death, unless it came from sin." Most
excellently indeed and truly said, " There would be no death,
unless it came from sin." But I, when I hear this, com-
mend it because I have my eye on that first death, and the
sin of that first man. For I hear the Apostle; As in Adam | j^°^"
all die, even so in Christ shall all be made alive. By one
man sin entered into the world, and death by sin; and ,90 Rom- 6,
death passed upon all men, in whom all have sinned. For
all men were one. Do I hear you say that the death of man
is from sin in this sense ? " No," says he. What do you say?
" God now createth every man immortal." Marvellous no-
velty ! What do you say .? " Yes," says he, " God createth
every man immortal." Why then do little infants die ?
For were I to say, Why do grown men die ; you would tell
me, " They have sinned." Therefore I will not argue about
the death of older people ; I will cite the infancy of babes as
a witness against you. They speak not, and they convict :
they are silent, and prove what I am saying. Lo, infants
are of course in their own doings innocent, having nothing
with them save what they have derived from the first man ;
to whom the grace of Christ is therefore necessary, that in
Christ they may be made alive, who are dead in Adam; that
forasmuch as they are defiled in their first birth, they may
by their second birth be cleansed. These then will I cite
as witnesses. Answer me. Why do they die, if all men are
born immortal, and die because they sin.'' What think you
could be said ? What ears can bear it ? " They too have
sinned." Where have they sinned ? I ask you, when
have they sinned ? how have they sinned } They know not
what good and evil is. Do they acquire sin, who are not capable
of a precept ? Prove to me that infants are sinners : prove
to me what you have said — in truth because you have for-
gotten what you were — the sins of infants. What because
they weep, do they sin ? because by the instincts^ of dumb^mt't'biis
animals as it were, they repel annoyances, receive pleasiu'es,
3 I 2
842 One only grace for all, through our Lord's Birth of a Virgin.
Sr.RM. do they iherefoie sin ? If these instincts are sins, they become
riG5.R.l }r?i'eater sinners in baptism; in that when they are baptized,
they struggle most vehemently. Why is not sin imputed to
them in such great struggling, but because there is as yet no
power of the will ?
8. But 1 say more: These, for that they are born, as you
• imagine, have sinned. For if they did not sin, you say, they
would not die. What do you say of those who die in the
womb.'' What a strait! " These too," says he, "have sinned,
therefore they die." Dost thou lie, or art thou deceived ?
Rom. 9 The Apostle contradicts you, Wlien they icere not yet horn,
ii- tieilher had done any good or evil. I give ear to the Apostle
rather than to thee ; I believe the Apostle rather than
thee. When they were not yet born, neither had done any
good or evil. Now if you gainsay this testimony, away
with you rather to those strange vagaries, and say, " They
sinned in heaven, and are cast down into bodies from
thence." "I will not say so," says he. Why not.?
" Because the Apostle says. When they were not yet born,
neither had done any good or evil."" If then thou dost not
accuse them in Heaven, wherefoi'e accusest thou them in the
womb ? To both cases the Apostle answers, both answers
them who say, " They sinned in Heaven;" and those who
say, " They sinned in the womb," because to both cases
those words which he says apply with force, " Before they
were born, they had done neither good or evil." Why then
do they die ? On this point too shall I give ear to thee, and
not rather to the Teacher of the nations ?
vii. 9. Tell me, x^postle Paul, wherefore do they die .'' By one
Uom.Ojjjif^i)/ gill entered into the ivorld, and death by sin; and so
deatlt passed upon all men, in whom all have sinned. Lo,
the first man made the whole mass subject to condemnation;
let Him come, let our Lord come, The Second Man; let
Him come, let Him come; let Him come by another
way, by a Virgin come; let The Living come, let Him find
the dead; let Him die, that He may succour the dying,
translate the dead to life, redeem the dead from death, pre-
serve life in death, kill death by Death. This is the only
grace for infants, the only grace for those of older years ;
the only grace which delivers the small with the great.
Depth of GocVs mysteries — trust in Him, deep knowledye. 843
Why this one, and not that; why not this and that; I would Serm.
not thou shouldest^nquire of me. I am a man : I consider [i65.b]]
tJie depth of the Cross, I do not penetrate it; I stand in awe,
I do not search it out. His judamenis are inscrutable, His Rom.
11 33
tvays untraceable. I am a man, thou art a man; he was a '
man who said, O man, who art thou tliat repliest against 'Rom. 9,
God? It was a man who said it, to man he said it. Let"
man give ear, lest man be lost, for whose sake God was made
Man. In this depth of the Cross then, in this so great ob-
scurity of the 'subject, let us hold to wliat we have just
chanted ; let us not presume on our own strength, let us not
in this question arrogate aught to the powers of our poor
wit; let us repeat the Psalm, with the Psalm let us say.
Be merciful unto me, O God, he merciful unto me. Why } Ps.57,i.
Because I have any excellence whereby to purchase thy
favour? No. Why? Because I bear about me a power of
will, whereby desert of mine may precede Thy grace ? No.
But why ? Because my soul trusleth in. Thee. Great science
is this trust. Let us turn to the Lord, &c.
SERMON CXVL [CLXVI. Bkn.]
On the words of the Apostle, Ephes. iv. " Putting away lymg, speak ye
the truth-;" and of the 116th Psalm, " Every man is a liar."
\. That this sentence, which the Apostle spake. Putting i,
away lying, speak ye the truth, is not contrary to that^P''^^*
declaration which is made in the Psalm, Every ntan is a J ,'
liar, I will, if the Lord grant me understanding, briefly ex-il.
plain. What then is, Butting aicay lying, speak ye the truth ?
and. Every man is a liar? Doth God by the Apostle
enjoin things impossible? No. What then doth He enjoin ?
I venture to say ; and do ye receive what I say without
cavilling, seeing that I say it at myself too : God enjolneth
this, that we be not men. For were I to say, God enjoineth
that ye be not men, ye might haply receive it with bitterness;
and therefore I have joined myself with you, that no one
may be angry.
844 XtiaJis not mere men, nor what is said ofm(n, said of them.
Seum. 2. For I say more to you, holy brethren: we find that
riGG.B.i ^^^^ Apostle has brought it as a charge against men, that
^j they are men ; for he has said this to men in reproof. Just
as we in anger say to any one, " You are a beast ;" so he
correcting them with the scourge of the Lord's discipline,
objected it against men that they were men. What did he
wish them to become, against whom it was a charge that
1 Cor. 3, they were men? For whereas there is among you, says he,
envyiny and strife; are ye not carnal, and nal/c according
to man ? For ichen one sailh, I am of Paul, and another, I
1 Vulg. of Apollos; are ye not men ' ? In reproof and chiding he
says, Are ye not men '<* What then did he wish them to become,
Ps.82,6.but that which is expressed in the Psalm, / Jiare said, Ye
are Gods, and the children of the 3Iost Hiyh'^ This indeed
God said ; for to this He calleth. But what doth He sub-
'• ^* join ? But ye shall die like men, and fall like one of the
princes. Here too a reproach is cast, when it is said. But
ye shall die like men. For Adam was man, and not the son
of man : whereas Christ is The Son of Man, and God. The
2 perti- old man, that is, Adam, is concerned ^ with lying ; the New
Man, the Son of Man, that is, Christ God, with truth. If
thou puttest away lying, put off Adam ; if thou speakest
truth, put on Christ ; and thou shalt find no contrariety^ in
what has now been brought before you in the Scriplm-es.
For it is in his admonition that the old man must be put off,
and the new put on, that the Apostle says, Putting away
lying, speak the truth; and the Psalm admonished and be-
wailed those, who being unwilling to put off Adam, and put
on Christ, desired not to be new men, but merely men ;
such as they to whom it is said. Are ye not men ? And on
you falls that which is spoken. Every man is a liar.
iii. 3. If thou wouldest be a man, thou wilt be a liar. Be not
minded to be a man, and thou wilt not be a liar. Put on
Christ, and thou wilt be true ; that the words which thou
shalt speak may not be thine, as if thine own, and originated
by thee, but the Truth's, enlightening and illuminating
thee. For if thou shalt be deprived of the Light, thou shalt
remain in thine own darkness, and shalt not be able to speak
John 8, aught but lies. For the Lord saith Himself, Whoso
^^' speaketh a lie, speaketh of his own ; because, every man
Truth is God's; ours, i/, receiving if, we own it His. 845
is a liar. Whoso then speaketh the truth, speaketh not of Serm.
CXVI
his own, but of God's. Not indeed in such sense, as that nee. B.l
we should say he speaketh what is another's ; for they be-
come his own, when he loves what he receives, and renders
thanks to Him Who gave. For if the enlightening of the
Truth be taken away from a man, he will abide stripped as
it were of the robe of light, and will not have the power to
speak aught but lies. For this will remain in him, which is
written in the Psalm, Every man is a liar.
4. There is no ground then whereon any should cavil, iv.
and say to me, " I must lie, seeing that I am man." For 1
M'ould say to him too most confidently. Be not minded to
be man, that thou may est not lie. " Shall 1 then," says he,
" not be man ?" No, assuredly. For to this hast thou been
called, that thou mayest not be man, by Him, Who for thy
sake was made Man. Be not angry. For this, " that thou
mayest not be man," is not said to thee in such sense as
that thou shouldest be a beast; but so as that thou shouldest
be of the number of those, to xvliovi God liath given power John i,
to become the sons of God. For God wisheth to make thee ""
a God ; not by nature, as He is Whom He hath begotten ;
but by His Gift and Adoption. For as He by His Humanity
was made partaker of thy mortality; so by tliy exaltation
doth He make thee partaker of His Immortality. Render
thanks then, and embrace what hath been given, that thou
mayest attain ' to the enjoyment to which thou hast been ' mere-
called. Be not Adam, and thou shalt not be man. If not
man, then not a liar; for every man is a liar. And when
thou shalt have begun not to lie, attribute it not to thyself,
nor be puffed up, as though it were of thine own; lest as it
were a lamp which is lighted at some other fire, thou be
extinguished by the wind of pride, and remain again in thine
own lie. Do not lie then, Brethren. For aforetime ye were
old men : ye came to the grace of God, ye were made new
men. Lying appertains to Adam, Truth to Christ. Putting
away lying, then, speak the truth, that this mortal flesh too
which as yet ye have from Adam, by the newness of the
Spirit going before, may itself attain to renewing and change
in the time of its resurrection ; and so the whole man deified
may inhere in the Eternal and Unchangeable Truth.
/
846 Life evil thro misery and sin: infants' tears projjhesy this.
SERMON CXVII. [CLXVII. Ben.]
'^^^
On pie wards of the Apostle, Ephes. v. " See that ye walk circumspectly,
not as fools, hut as wise, redeeming the time, hecause the days are
evil."
Sekm. 1. Yk heard the Apostle, when he was beiuf^ read; yea
C X \' 1 1 • . .
ij'g-pi' rather we all heard him, saying to lis, See that ye tvalk cir-
j] cwnspectly, not as fools, but as wise, redeemituj the time,
Ephes. hecause the days are evil. Two things, Brethren, make evil
' ■ 'days, malice and misery. By the malice and misery of men
evil days are passed. But these days, as far as the spaces
of the hours are concerned, are regular; they follow one
after another, they make up time; the sun rises, the sun
sets, the times pass on. To whom are these times trouble-
some, if men are not troublesome to themselves.'' Two
things then, as I have said, make evil days, the misery of
men, and the malice of men. Now the misery of men is
common to all; malice ought not to be common to all. For
from the time that Adam fell, and was driven out of paradise,
there have been none but evil days. Let us ask these
children, who are just born, why they begin with crying,
who have equally the power to laugh. He is just born,
and he cries at once; after I know not how many days he
laughs. When he cried at his birth, he was the prophet of
his own distress; for tears are the witnesses of misery. He
does not yet speak, and be already prophesies. What does
he prophesy } That he is to be in trouble, or in fear.
Though he should live a good life, and be a righteous man,
at least, as placed in the midst of temptation, he will always
be in fear,
ii. 2. What says the Apostle ? All that nill lire yodly in
2 Tim. (j/irist Jesus shall suffer persecution. Lo, because the days
' are evil, without persecution the righteous here cannot live.
They who live among the wicked suffer persecution. All
the wicked persecute the good, not with sword, and stones,
but by their life and conversation. Did any one persecute
holv Lot in Sodom? No one shewed him any violence; and
Liose lawsuits, to gain time for God. 847
yet he was living among the ungodly, and among the un- Seum.
clean, proud, blasphemers, he suffered persecution, not bvrjg-gn
bodily' violence, but by the sight of the wicked. Whoso- f"; ~
ever thou art that now hearest me, and art not yet living lando
godly in Christ, begin to live godly in Christ, and you shall
prove what I say. Again, the Apostle, when he was recount-
ing his ])erils, says, In perils in the sea, in perils in the^Cor.
rivers, in j)erils in the uilderness, in perils among rol'hers,^^}^^'
in perils among false brethren. All the other perils may
cease, per ils from false brethren can never cease even unto
the end of the world.
3. Let us redeem the time; because the days are evil.
Ye are waiting hajaly to know from me, what it is to redeem
the time. I am about to say what few give ear to, few bear,
few attempt, {qw practise; yet say it I will, since these few
who will give ear to me, are living among the wicked. This
is, to redeem the time, when any one institutes a suit against
thee, lose something, that thou mayest give thy time to God,
not to litigation. Lose then,; out of that thou losest, is the
price of time. When thou goest forth indeed for thy neces-
sities 10 the market, thou dost give money, and buy thyself
bread, or wine, or oil, or wood, or some household goods;
thou dost give and receive, thou dost lose something, and
get something, this is to buy. For if thou dost lose nothing,
and hast what thou hadst not before; thou hast either found
or received a gift, or acquired by inheritance. But when
thou dost lose something to have something, then thou dost
buy ; what thou hast, has been bought, what thou losest, is the
price. As then thou losest money, to buy thee something ;
so lose money, to buy thee rest. Lo, this is to redeem time.
4. There is a well-known Phoenician ^ proverb, which I jij,
will indeed give you in Latin, because ye do not all under- " l^uni-
stand PhcEuician. For there is an old Phoenician proverb i*^
" The plague looks for a piece of money, give it two, and
let it take^ itself off." Does not this proverb seem to bes^ucat
derived from the Gospel.'' For what else than, Redeeming^^
the time, said the Lord, when He said. If any one will cow- Matt. 5
tend with thee in judgment, and take away thy coat, let go'^^'
thy cloke also unto him ? He wishes to contend with thee
in judgment, and take away thy coat, wishes to call thee
848 Vexatious lawsuits bring damnation.
Ferm. away by litigation from thy God; thou wilt have no ([uiet of
[167 j3i' heart, thou wilt have no tranquillity of mind, thou wilt be
lever- tlivown' ioto coufusiou in thy thoughts, be irritated against
'^^'^ this thine adversary. Lo, thou hast lost the time. How
much better then is it to lose money, and redeem the iime?
My brethren, if in your causes and affairs, when they come
to us to be judged, I bid a Christian man lose something of
his own for redeeming the time; with how much greater care
and confidence ought I to bid him to restore what is
another's ? For I am giving audience to two men, Christians
"calum-both. Already, that trickster^, who wishes to institute a suit
against the other, and to take somewhat from him at least
by way of composition, is rejoicing at these words. " The
Apostle has said. Redeeming the time, because the days are
^ca.]mn- evil. I will therefore bring a vexatious^ suit against that
Christian, whether he will or no, he will give me something
to reedeem the time, hecgnise he will give ear to the Bishop."
Tell me, if I must say to him, " Lose something, that thou
mayest be ([uiet;" shall I not say to thee, " Trickster,
abandoned one, child of the devil, why dost thou go about to
rob the property of others. Thou hast no good plea, yet art
thou full of vexatious accusation." If then I shall say to him,
" Give him something, that he may desist from his vexatious
action;" where shalt thou be, who shalt have the money
from this vexatious action ? He who to avoid thy injustice
redeemeth the tinae from thee, beareth with evil days here ;
but thou who art feeding on unjust prosecutions, here shalt
have evil days, and after these shalt have worse in the day
of judgment. But this haply thou dost laugh at, because
thou art plundering money. Laugh, laugh on, and despise;
let me deal out, He will come to exact an account.
SERMON CXVHL [CLXVHL Ben.]
On the words of the Apostle, Ephes. vi. " Peace to the brethren and love
with faith." Or on the grace of God, according to the confession and
doctrine of the vessel of election, that faith is a gift of God's mercy.
L By the lessons, canticles, and divine sermons, and,
which is the principal tiling, by His grace may the Lord
Love separates faith of saints from that of devils. 840
edify your hearts; that the truth which ye hear, ye may not Skrm.
hear unto judgment, but unto reward. He will do this, [I'es.B.]
since He Who hath promised, is able also to perform. Thus
Abraham believed, giving glory to God, simply and most |l°'°- 4>
fully believing, that what He had promised He teas able
also to perforin. Our great rejoicing. He promised us to
Abraham; we are the children of the promise. For when it Gal. 4,
28
was said to Abraham, In thy seed shall all nations be blessed, Geu.2'2
we were promised. He then hath made us children of the ^^'
faith of Abraham, Who is able to perform what He hath
promised. Let no one say, " I have performed it." For
God doth not promise, and thou performest. But it
may be rightly said, that what thou promisest, God per-
formeth. For thou art infirm, thou art not almighty. When
then thou dost promise, unless God performeth, thy promise
is vain. But God's promise dependeth not on thee, but on
Him. " But," you say, " I have believed." I grant it, yoii
say true: thou hast believed, but thou didst not give thyself
faith. And whereby hast thou believed, but by faith.? Faith ii.
is the gift of God in thee.
2. Hear the Apostle himself the disputant of faith, and
the gre'at defender of grace; hear him saying. Peace to ///eEphes.
brethren, and love iciih faith. These great things hath he '
named, peace, love, faith. He began at the end, ended at
the beginning. For the beginning is in faith, the end in
peace. For whereby we believe, this is faith. But it must
be the faith of Christians, not of devils. For as the Apostle
James says. The devils also believe, and tremble. Even the Jam. 2,
devils said to Christ, Thou art the Son of God. The devils ^^'
confessed what men did not believe. They trembled, men
killed. For what! because the devils said, Thou art ///eMarki,
Son of God, we know Who Thou art; shall they therefore ^^'^'
reign with the Son of God? God forbid! The faith of
devils then must be distinguished from the faith of saints.
Must'be certainly distinguished with care and watchfulness.
For Peter also said this to the Lord, Who asked Him, Whom Mat.ie,
say ye that I anif Tliou art the Christ, the Son of the ''' °'
Living God. And the Lord said, Blessed art thou, Simon
Barjona. O Lord, the devils also said this unto Thee ; why
are not they blessed? Why? Because tlie devils said it ia
850 Faithi hve, peace, {the lohole of Christians) all of God.
Serm. fear, Peter in love. Therefore the beginning is from faith.
[Sb.I^"^ what liind of faitli? That which the Apostle hath
GdTsr defined, Neither circumcisiofi araileth any thing, nor un-
^' circumcision, hut faith. Say what faith ? Which tcorketh
by love. This faith iihich norketh hy love the devils have
not; but only the servants of God, only the Saints of God,
only the children of Abraham by faith, only the children of
love, the children of the Promise; therefore is it said, and
love. These three things were mentioned by the Apostle,
Peace to the brethren, and love with faith. Peace to the
brethren. Whence is peace? And love. Whence is love?
With faith. For if thou believest not, thou dost not love.
Therefore said the Apostle, beginning thus from the end, and
coming to the betrinning ; Peace, love, with faith. Let us
say. Faith, love, peace. Believe, love, reign. For if thou
believest, and dost not love ; thou hast not hitherto distin-
Mark 1 g^ished thy faith from those who trembled and said, We
2'i;&3,knofv Who Thou art, the Son of God. Therefore do thou
^'* love ; for love with faith, itself bringeth thee safe unto peace.
iii. What peace ? True peace, plenary peace, solid peace,
secure |)eace; where no plague is, no enemy. This peace is
the end of all good desires. Love tcith faith : and if thou
sayest it thus, thou sayest well, " Faith with love."
3. Great blessings then did the Apostle recount. Peace
DeGrat. ^0 /Ae brethren, and love ivith faith ; great blessings. But
et libero jgj^ |jj^^ g^y, whence these blessings are ? whence are they, of
xyiii.(al. ourselves, or of God ? If thou sayest, " of ourselves;" thou
^' *° eloricst in thyself, not in God. Ikit if thou hast learned
40.) b J '
what this same Apostle also says. That he that glorieth,
1 Cor. 1, . , r 1 ,• -i 7 -,7
31. should glory in the Lord; confess that peace, love, with
faith, come not to thee save from God. But you answer me;
" This you say, prove what you say." 1 will: I will call the
Apostle himself as a witness. Lo, ye have it: the Apostle
has said. Peace to the brethren, and love with faith. He
hath also said. What hath he said ? See, he goes on, Peace
to the brethren, and love with faitli from God our Father
1 Cot. 4, and the Lord Jesus Christ. What then hast thou that thou
^* hast not received. Now if thou hast received it, why dost
thou glory, as if thou hadst not received it '? For if Abraham
gloried, he gloried in faith. What is plenary and perfect
Conversion of S. Paul wholly of God's grace. 851
faith? That which believeth that all our good things, and Serm.
faith itself, are of God. Again the Apostle says, I ohtained\{Q^'Q\
mercy. What a confession ! He does not say, " I obtained
mercy, because I was faithful j" but, I ohlained mercy, i/iatiCor.7,
J might be faith/id.
4. Let us come to his beginnings, let us see Saul in his iv.
violence, let us behold him in his fury, let us behold him
breathing out hatred, and athirst for blood. Let us behold
him. Brethren, a wondrous spectacle. Lo, after the death of
Stephen, after the pouring out of the blood of God's witness
by stoning, when he kept the clothes of them that stoned Acts 7,
him, so that he even stoned him by their hands, then were
the brethren dispersed abroad, who had been gathered toge-
ther at Jerusalem; and he in his rage, who thought it a little
matter to have seen and shed the blood of Stephen, received
letters from the Chief of the Priests that he might go to Acts 9.
Damascus, and bring whatever Christians he might find
there, bound. And he went on his way. This was Paul's
way, whose way Christ yet was not; still Saul, not yet Paul.
He went on his way. What had he in his heart? What,
but evil ? Shew me his merits. If you look for merits, they
are those of damnation, not deliverance. He was going on
his way then to exercise his rage on the members of Christ,
he was going to shed blood, he was going a wolf, the
future shepherd: thus was he going on his way. For he
could not go in any other mind after those designs for which
he was going. And when he is walking thus, meditating,
breathing out slaughter; when anger is guiding his feet,
hatred setting his limbs in motion, whilst he is going on his
way and walking, obeying cruelty as its slave; then, lo, a
voice from heaven, Saul, Saul, why persecutest thou Me? Acts 9,
See, why he said, / obtained mercy that I might be faithful, icor. 7
He was an unbeliever; much more, he was cruel in this^^-
unbelief; but he obtained mercy that he might be faithful.
What wilt thou say to God, who saith, " 1 will this ?" What,
Lord, him who hath done so much evil, who was desiring
still to do so much evil against Thy Saints, dost Thou deem
him worthy of such mercy ? " I will this." Is thine eye evil, Mat.20,
because I am good? ^°'
5. Have faith, but that ye may have faith, pray in faith, v.
852 Faith precedes prayer ; how then is faith not our own?
Seiim. But pray in faith ye could not, unless ye had faith. For
ricg.B] nothing prayeth, save faith. For how shall they call on
Kom.~ Him, in Whom they have not believed? or how shall they
'**' '■^' believe in Him of Whom they have not heard? And how
shall they hear without a preacher P or lioic shall they
preach if they be not sent ? Therefore speak we, because
we have been sent. Give ear to us, give ear to Him by us.
One will say then, " We call on God, that He would grant to
us to persevere in the good we have, and would add the
> certe good we have not. Faith which prayeth then hath gone
et libem^^cfore. How' Say you 'God giveth all?' For that He
arb. c. might give to me, I prayed; that T might pray, I first believed,
27,28.)" Therefore that 1 believed I gave myself, and God gave what
in belief T prayed for." Let this difficulty be solved, for it
is no slight one. 1 see that thou sayest this, that thou hast first
given something to God, that He might give the rest to thee.
For thou hast given to Him thy faith, and thy prayer.
n°"i4 ^^^16^'^ iX^eia. is that which the Apostle says, For icho hath
35! known the mind of the Lord, or who hath been His coun-
sellor f Or who hath first given to Him, and it shall be
recompensed unto him again ? See what sort of person thou
wouldest be. Hast thou then first given to God, and given
that which God gave not thee? Hast thou found wherewith
to give? O beggar man, whence hadst thou it? Hadst thou
then wherewith to give any thing ? For wltat hast thou,
which thou hast not received? Of what is God's then givest
thou to God; of that which He hath given thee. He receiveth
from thee. For thy beggary, had He not first given, would
have remained most empty.
(). Hear ye whereby ye may more clearly prove this. Lo,
' ye have received because ye have believed :' what say we
of those who have not yet believed, such as was Saul, when
he had not yet believed ? But he received that he might
believe: after that he believed in Christ, then he began to
call on Christ. From Him he received, that he might believe,
and by believing call on Him, by calling on Him might
vi. receive all other things. What think we, Brethren ? Before
Saul believed, did they who already believed, pray for him,
or did they not pray ? Let it be told me, if they did not pray
Acts 7, for him, wherefore said Stephen, Lord, lay not this sin to
S. Paul's faith fruit of the ChurcIC s prayer ; his humility/. 853
their charge? Yes, prayer was made both for him, and for Serm.
the other unbelievers, that they might believe. Lo, they rf^g^g'T
had not faith as yet, and by the prayer of the faithful they ~
received faith. They had nothing yet to offer to God ;
because they had not yet obtained vtei'ci/, that they might
be faithful. Again, after that this Saul was converted, by one
Voice struck down, and raised up, struck down the persecutor,
raised up the preacher; after that he began to preach the Gal. i,
faith, which once he laid tcaste, what said he of himself? 24". "
But 1 was unknown by face unto the churches ofJudcea,
which are in Christ; but they heard only, that he which
persecuted us in times past, now preacheth the faith, which
once he laid waste ; and they magnified God i?i me. Did he
say, " And they magnified me in me." " Nay, in me who now
preached the faith, which once I laid waste, they magnified
not me, but God." It was He then Who brought it to pass,
that having laid aside the old robe, tattered by sins, bloody
by murders, that having laid aside this old robe, Saul should
receive the robe of humility, and be made of Saul, Paul.
7. What is Paul ? The least. For I am the least of the vii.
Apostles. Lo, what Paul is. For Paul is in Latin, little. \P°q'
We speak thus, when we say, I will see thee, post paulum,
I will do it, paulo post. What is, paulo post ? A little after;
post paulum, after a little while. Why then is he Paul ?
Because little. Little, because the last. For, saith he, lam
the last of the Apostles, that am not worthy to be called an
Apostle, because I persecuted the Church of God. Thou
say est well: by Whom thou didst worthily deserve' to be'debu-
damned, from Him hast thou received whereby to deserve^ ^^a'^d b as
be crowned? From Whom hast thou received whereby to
deserve to be crowned ? Would ye hear from Whom he
received it? Hear not me, hear him himself: / am noti Cor.
worthy, saith he,/o be called an Apostle, because I persecuted "'
the Church of God ; but by the grace of God I am tvhat
I am. What thou wast then, thou wast by thine own
iniquity; what thou art, thou art by the grace of God. And
His grace, saith he, in me was not in vain. Lo, he preacheth
the faith, which once he laid icastc; neither was this grace
in vain in him, who saith, Was not in vain in me, but
I laboured more than they all. Take heed, thou hast begun
854 Faith y^ gift of God on others' prayer ; pray thenfor unbelievers.
Sehm. to uplift thyself. Where art thou, Paul? Thou wast, *re-
[168.13.] member, little. 1 laboured more than tJiey all. Tell me,
» cette" whence. For what haul thou that thou didst not receive?
iCor. 4, ji^^ forthwith looked back; and when he had said, [laboured
more than they all; he was amazed, so to say, at his own
words; and immediately subjoined himself, the lowly Paul,
1 Cor. Yet not I, but the grace of God with me.
' ' 8. Therefore, my Brethren, that ye should know that faith
also comes to us from the Lord God, ye pray for them who
have not yet believed. If any one peradventure have a
friend that believeth not, I advise him to pray for him. Is
it indeed needful for me to advise him .? A husband is
a Christian, a wife an unbeliever; doth not he pray for his
wife, that she may believe .? A wife is a Christian, a husband
an unbeliever; doth not the rehgious wife pray for her
husband, that he may believe ? When whoso prayeth prayeth
for this, what prayeth he for, but that God would grant him
faith .'' Faith therefore is the gift of God. Let no one puff'
himself up, let no one arrogate aught to himself, as though
1 Cor. 1, he have given himself aught. Whoso glorieth, let him glory
in the Lord.
SERMON CXIX. [CLXIX. Ben.]
On the words of the Apostle, Philip, iii. " For we are the Circumcision,
who serve The Spirit of God, &c." against the Pelagians.
Delivered at the Table of S. Cyprian, martjr.
i- 1. Keep your ears and mind intent, Holy Brethren, on the
Apostolic lesson, in aiding us by the godly disposition of
your minds with the Lord our God, that what He vouch-
safeth to reveal to us, we may fitly and healthfully be able to
bring forward to you. When the lesson was read then, ye
Phi). 3, heard the Apostle Paul saying. For we are the Circumcision,
who serve the Spirit of God. I know that most copies have,
Who serve God in the spirit. But as far as I have been
able to examine, most of the Greek copies have this, Who
serve the Spirit of God. But there is no difficulty here.
For cither is plain, and accordant with the rule of truth.
Xfians not righteous only, hut Righteousness, yet of God in Xt. 855
because we both serve The Spirit of God, and we serve God Serm.
not in the flesh, but in the spirit. For he serveth God in the [iggBJ
flesh, who hopeth to please God by things of the flesh.
But when the flesh itself too is subdued to the spirit unto
good works, we serve God in the spirit; because we tame
the flesh, that the spirit may obey God. For the spirit
ruleth, the flesh is ruled: nor doth the spirit rule well, if it
be not ruled.
2. When he saith then, We are the Circumcision;
observe what he would have understood by that circum-
cision, which was given in the figure of the shadow, which
was removed when the Light came. Now as to why he did
not say, " We have the Circumcision;" but, JVe are the l
Circumcision ; understand that the Apostle intended hereby '
to express this," We are righteousness." For Circumcision
is righteousness. But it sets forth the value of it more, that
he expresses it by saying that we are righteousness, than by
saying that we are righteous; yet so as that when he says
that we are " righteousness," we should understand " righ-
teous." For we ai'e not that Unchangeable Righteousness,
of Which we have been made partakers ; but as it is said,
" There was much youth there," for many youny men ; so is
it said " righteousness," that the " righteous" may be under-
stood. Hear ye this same thing more plainly, by the same
ApQstle, saying. That ue may he, saith he, the Riyliteousness'^ Cor,5,
of God in Him. That we may be the Righteousness, not
our own, but of God; received of Him, not acquired of
ourselves ; imparted, not usurped ; given, not taken by force.
jFor to a certain" being it was robbery to be equal with ^ Satan
God; and forasmuch as he sought robbery, he found ruin.
But our Lord Jesus Christ, Being hi the Form of Go</, Phil. 2,
thought it not robbery to he equal with God. For to
Whom equality with God was Nature, it was no robbery.
But nevertheless He emptied Himself, taking the form of
a sen-ant, that we might he the Righteousness of God in
Him. For if He had avoided poverty, we should not have
been rid of poverty. For He became poor, \vhen He was2CoT.8,
Rich ; thai ue by His poverty, as it is written, might be made^'
rich. What should His Riches make us. Whose poverty
3 K
850 Grace precedes merit, that merit may folioiv grace.
Seum. iiiaketh lis rich ? The Aiiostle then did not deny thee the civ-
CXIX • • •
ri'69 13 jciiincision, but unfolded it; he exhibited the light, removed
the shadow.
ii. 3. We are, saith he, the Circinficisio/t, who serve God in
the spirit, and glory in Christ Jesus, and have no confidence
in the Jiesh. He had his eye on some who had confidence
in the flesh ; these were they who gloried of the circumcision
Phil. 3, of the Hosh. Of whom in another place he saith, Whose
19. .
God is their belly, and whose (jlory is in their shame. Under-
stand then the Circumcision, and be thou the Circumcision ;
Ps. Ill, understand, and be. For uttderstanding is good, to all.
Gen 17 ^^^^ is, vjho do thereafter. It was not without a meaning
12. truly, that the infant was ordered to be circumcised on the
3, " 'eighth day, but because the Rock wherewith we are circum-
Josh. 5, cised was Christ. For with knives of rock was the people
2. Sept. ... . r r
1 Cor. cncumcised; noiv the Rock was Christ. Why then on the
0, 4. gjgjj^i^ day? Because in the week the eighth day is the same
as the first. For when the seven days are ended, it returns to
the first. The seventh is ended, the Lord buried ; it returns to
the first, the Lord raised again. For the raising again of the
Lord hath promised to us an everlasting day, and consecrated
to us the Lord's day. That which is called the Lord's day,
seems specially to belong to the Lord ; for that on that day
the Lord rose again. The E,ock was restored, let them be
circumcised, who would say. For we are the Circumcision.
'Rom.4,j7'Qj. fjg ff.ffff delivered for our sitts, and rose again for onr
justification. Thy justification, thy circumcision, is not of
2'^8^*^9 thyself. By grace are ye saved through faith ; and this not
of yourselves, hut it is the gift of God; not of works. Lest
haply thou shouldest say, " I have deserved it, and have
therefore received," deem not thyself to have received by
deserving, who hadst not deserved, if thou hadst not received.
Grace went before thy desert; grace is not from merit, but
merit from grace. For if grace be from merit; thou hast
Ps-S-^jg. bought, not freely received. For nothing, saith the Psalmist,
(56, 7. -^halt Thou save them. What is, For nothing shalt Thou save
^- ^0 them ? Thou dost find nothing in them, wherefore to §ave,
and yet Thou savest. Freely Thou givest, freely Thou savest.
Thou prevenlest all merits, that my merits may follow Thy
»S'. Paul had^ ivltereby to have conjidence in the flesh. S57
gifts. Yea, doubtless, freely dost Thou give, freely dost Serm.
Thou save. Who dost find nothing wherefore to save, aud^igggi
findest much wherefore to condemn.
4. We then, saith he, are the Circumcision, who serve the iii.
Spirit of God, and glory in Christ Jesus, Whoso glorieth, 3 ^'
let him glory in the Lord. And have no conjidence in the i Cor 1,
Jlesh. And what is, to have confidence in the flesh? Hear, phj], 3
saith he; Though I might also, saith he, have confidence in^-
the jlesh. If any other man thinketh that he may have con-
fidence in the jlesh, I more. " Do not imagine," saith he,
" that I despise what I have not." What great thing is it,
if a mean, common, ignoble man despise nobility, and then
make a show of real humility ? Though, saith he, / might
also have conjidence in the jlesh. Therefore, saith he, " I
am teaching you to despise it, since ye see that I have it to
despise. If any other man thinketh that he may have con-
fidence in the flesh, I moreT
5. Now hear this confidence in the flesh: In the circum-^-^-
cision of the eighth day: that is, not a proselyte, not a
stranger joined to the people of God, not circumcised at an
advanced age, but of my parents born a Jew, I have the cir-
cumcision of the eighth day. Of the stock of Israel, of the
tribe of Benjamin, an Hebrew of the Hebrews, according to
the Law, a Pharisee. There were certain leading men, and
set apart, as it were, for the .Jewish nobility, not commingled
with the despicable people, who were called Pharisees. For
this word is used to signify " separation," so to say, as in the
Latin language egregius\^vis,ed.,di% one separated from the flock.
Now Israelites, that is, of the stock of Israel, even those
were who had been separated from the temple. But there re-
mained attached to the temple the tribe of Judah and the
tribe of Benjamin. The tribe of Levi in the priests, the
royal tribe of Judah, and the tribe of Benjamin, these only
remained attached to Jerusalem and the temple of God, when
that separation took place under the servant of Solomon. 1 Kings
Do not then lightly receive his words, Of the tribe of^'^'
Benjamin; adhering to Judah, not departing from the
temple. An Hebrew of the Hebrews ; according to the Zyaw, Phil- 3,
a Pharisee; according to zeal, persecuting the Church.
Among his merits he enumerates that he was a persecutor ;
3 K 2
858 S. PauVs hlnmelcssness in the righteousness of the Laio, good in
Sv-.RM. (iccorclifH/ to zeal, he says. What zeal ? " I was not," says
("X T X '
116!) B.l ^^^- " ^" inactive Jew; whatsoever it was that seemed contrary
to my Law, I bore impatiently, 1 followed up vehemently."
This was with the Jews, nobility; but with Christ is sought
humility. Therefore hero the is Saul, here Paul. The
name of Saul is derived from Saiil. Who Saul was, ye
iSam.9, know; his high stature was chosen. Thus llie Scripture
23. ' describes him, that he was higher than all, when he was
chosen to be anointed king. Paul was not so, when he be-
came Paul, that is. For Paul is small, therefore Paul is little.
According to zeal, then, saith he, persecuting the Church.
" Let men understand from hence what sort of person I was
among the Jews, who persecuted the Church of Christ in zeal
for the traditions of my Fathers."
i^'. 6. He goes on. According to the righteousness which is in
the Lnic, tvithout blame. Ye know, beloved, that Zacharias
and Elisabeth were said to have walked in all the ordinances
LnVe \, of fj,e Lord without hlame. Walking, sAith the Scripture,
in all the ordinances of the Lord without blame. Lo, such
too was our Paul, when he was Saul. He walked in the
Jjaw tcithoiit hlame ; and what in Him was uithout blame,
this made great matter of blame concerning him. What
think w^e then. Brethren, that to be according to the righ-
teousness which is in the Laiv, n-ifJioiit blame, is evil? If it
be evil, to be according to the righteousness nhich is in the
Law without blame ; is the Law then aught of evil? But
Rom. 7, we have the same Apostle, saying. Therefore the Late is holy,
and the Commandment holy, and just, and good. If tlie Law
be holy, and the Commandment holy, and just, and good ;
to have one's conversation, according to the righteousness
which is of a holy law, without blame, how can it not be
flood? how can it not be holy ? Is it haply holy ? Let us
Phil. 3, j^gj^^ ji^j^ same Apostle ; sec ye what he says ; What things
tvere gain to me, these I counted loss for Christ. He is
mentioning his losses, and among his losses he reckons, that
in tlie righteousness which is in the Law, he was without
^' ^' blame. Yea, doubtless, saith he, and I count all things to
be loss for the excellent knowledge of Christ Jesus our Lord.
" I look," saith he, " at my ])raises, I conij)arc them to the
excellency of our Lord Jesus Christ. That I thirst for, this
itself, yet a loss, when hindering from coming to Christ. 850
1 despise." Nay, this is but little; For Whom, saith he, / Serm.
count all things not only to he loss, but have esteemed them [leo.B.l
even dung, that I may gain Christ.
7. A more difficult question has arisen here, O Paul ! v.
^' If according to the righteousness which is in the Law, thou
hadst thy conversation without blame, and thou dost reckon
this as forfeit, as loss, as dung, that thou mighlest gain
Christ ; did then that righteousness keep thee back from
Christ ? I pray thee, explain this a little." Let us rather
address ourselves to God, that He would enlighten us too,
by Whom he was himself enlightened, who wa'ote this
Epistle to us, not with ink, hut with the Spirit of the Liviiig 2Coi:3,
God. Ye see, dearly beloved, how arduous, how difficult it ^•
is to understand this, when it is agreed that the Law is holy,
and the Commandment holy, and just, and good; and it is
fully agreed upon amongst all Catholics : so as that no one
can dispute, but he who does not wish to be a Catholic, that
this Law was not given, save by the Lord our God; that to
have his conversation according to this righteousness which
is in the Law, without blame, was an impediment to the
Apostle, from coming to Christ; and that he had not come
to Christ, if he had not reckoned this, which according to
the righteousness which is in the Law was without blame,
among what was loss, and forfeit, and dung. Let us follow
then, and draw on a little, if haply in these very words of the
Apostle some light may burst forth upon us, whereby this
obscurity may be removed and done away. / believed, saith
he, all these things to be forfeit, and esteemed them as dung,
that I might gain Christ. Give heed, I pray. I esteemed
these things loss, forfeit, dung, among which I mention this
also, that according to the righteousness which is in the Law,
I was without blame. / esteemed all these things, there-
fore,/o//e«7, and dung, that I might gain Christ: and ^e Phil. 3,
found in Him, not having mine own righteousness, tvhich is
of the Law. You who have by your understanding antici-
pated the exposition, consider that ye are walking, fleet of
foot, so to say, in the way with those who are more slow. Let
your speed be somewhat moderated, lest the slower companion
be left behind. That, he says, / might gain Christ, and be
found in Him, not having mine own righteousness, which is
of the Law, If he had said mine own, why did he add, of
860 The Law obeyed through fear, whivk chaiitjes not nature.
Serm. the Law f For if it be of the Law, how is it thine own?
CXIX.
f i<i!).B.] What! didst thou impose the Law on thine own self? God
gave the Law, God imposed the Law, God enjoined thee to
obey His Law. If the Law did not teach thee how thou
oughtest to hve, how couldest thou have righteousness without
blame, according to the Law ? if thou hast it according to
the Law, how sayest thou, N(ji having mine oion righteous-
ness^ which is of the Law, but that which is through the faith
of Christ, which is of God ?
vi. 8. I will at once then speak as I shall be able ; may He,
Wlio possesseth you, reveal it better, may He grant both un-
idonabit derstanding, and good affection. For He will give a' good
>=i dona- effect, if He shall give a good affection. For this is wliat I
t'it af- ^ould say : when the Law of God is proposed, for it hath said,
Exod. Thou shall not lust; when the Law of God, I say, is proposed,
^^' ^'' setting aside those carnal sacraments, which were shadows of
things to come; when the Law of God is proposed, who-
soever swelleth, and thinketh that he is able to fulfil it by his
own strength, and doeth what the Law enjoineth, not from
love of righteousness, but from fear of punishment; he hath
been indeed, according to the righteousness uhich is of the
Law, a man iviihout blame; he doth not steal, doth not
commit adultery, doth not bear false witness, doth not commit
murder, doth not covet his neighbour's goods; this he can
do, he can perhaps do: whence? Through fear of punish-
ment. Although he who lusteth not from fear of punish-
ment, I suppose, really doth lust. By the overpowering
terror of arms and weapons, and of a multitude perhaps sur-
rounding, or approaching, even the lion is called back from
his prey; and nevertheless he came a lion, a lion he returns;
he hath not carried away the prey, his malice he hath not laid
aside. If thou art such, there is yet but that righteousness
whereby thou consultest for thyself that thou mayest not be
tormented. What great thing is it to fear punishment?
Who doth not fear it? what robber, what villain, what abo-
minable person ? But there is this difference between thy
fear, and the robber's fear, that the robber fears the laws of
men, and therefore commits robbery because he hopes he
may elude the laws of men; but thou fearest His Law, thou
fearest His punishment, Whom thou canst not elude. For
if thou couldest elude it, what wouldest thou not have done?
Delight in good, the gift of God. 861
So then love doth not take away thine evil concupiscence, Serm.
but fear represseth it. The wolf conjes to the sheepfold ; by n^g.B.l
the barking of the dogs, and the shout of the shepherds, the
wolf retires from the sheepfold; yet is he ever a wolf Let
him be turned into a sheep. For this also the Lord doelh;
but this is His righteousness, not thine own. For as long
as thou hast thine own, thou canst fear punishment, not love
righteousness. So then, my Brethren, iniquity hath its de- vii.
lights, and hath not righteousness hers? Evil delightelh,
and doth not good delight.? Assuredly it doth; but. The Ps. 85
Lord shall give sweetness, and our land shall yield its fruit. ^^'
Except He first give sweetness, our land will have nought
but barrenness. This righteousness then the Apostle longed
for, he was delighted ; he remembered God, and nas de- Ps.76 4.
lighted: his soul longed, a)id was inflamed after the courts f^^^-
of the Lord ; and all things which he had highly esteemed, E. V.)
were of small account, became loss, forfeit, dung. Ps.84,2.
9. For from hence was that also, that he persecuted the
Church according to zeal for the traditions of his fathers; Gal. 1
from thence it was, because he was establishing his own ^^'
righteousness, not seeking the righteousness of God. For
see how it was from thence that he persecuted the Church.
What shall we say then? says the same Apostle in another Rom. 9
place. That the Gentiles which followed not after righteous-^^- ^°-
ness, have attained to righteousness. And what righteous-
ness? Even the righteousness which is of faith. Yes, the
Gentiles which followed not after the righteousness, which
is of the Law, as though their own, which is produced by
the fear of punishment, not by the love of righteousness ;
because they followed not after righteousness have attained
to righteousness ; even the righteousness which is of faith.
But Israel, he sa.y a, following after the Law of righteous-
ness, hath not attained to the Law of righteousness. Where-
fore? Because they sought it not by faith. What is,
Because they sought it not by faith ? They did not hope in
God, did not seek it from God, did not believe on HimRom.4,
Who justi/ieth the ungodly; were not like the publican '
casting his eyes down upon the ground, smiting his breast,
and saying. Lord, be merciful to me a sinner. Therefore Lukeis,
ihow^h. folloioiug c{f'ter the law of righteousness they have not '
attained to the Law of righteousness. Wherefore? Because
8G2 Fear in .S Paul jivcpnrcd for love, could noi (jive it.
Serm. ihey sought it vot hij faith, but as it were Inj irorks. For
fi«/.H.] tlieij stumbled at the Stumbling Stone. See whence it was
that Saul persecuted the Church, For when he was perse-
cuting the Church, he stumbled at the Stumbling Stone.
Christ in His humility was lyinf? on the earth; in heaven
indeed He also was, His Body after It had been raised from
the dead, being taken up thither; but unless Christ had
been lying on the earth too. He would not have cried out
Acts 9, to Saul, Why persecutest thou Me? He was, then, lying,
*■ because He was shewing forth humility ; Saul stumbled,
because he did not see. And all this not seeing, whence was
it ? By the swelling of pride. What is, " By the swelling
of pride?" As if by his own righteousness. Of the Law
indeed, yet his own. What is, " Of the Law ?" Because in
the commandments of the Law ? What is, " Of his own ?"
As though by his own strength. Love was wanting, the
love of righteousness, the love of the Charity of Christ.
And whence had he this love? Fear alone possessed him,
but was keeping a place in his heart for charity which was
to come. When he was raging in his pride, boasling him-
self, glorying amongst these Jews, that according to zeal for
the traditions of his fiithers he was persecuting the Church ;
when he seemed to himself to be in exaltation, he heard from
above the Voice of our Lord Jesus Christ, sitting now in
Heaven, and still impressing humility, " Saul, .SVA///,"saitli He,
V. 6. " why persecutest thou Me ? It is hard for thee to kick
against the goad. I might abandon thcc; for thou wouldesl
be distressed by My pricking, I should not be broken by thy
heels; but I will not abandon thee. Thou art infuriated,
and I have pity. Why persecutest thou 3Ie? For 1 have no
fear of thee, lest thou shouldest crucify Me again ; but I
would thou shouldest come to know Me, lest thou kill not
Me, but thine own self"
•:• 10. Therefore was the xApostle horror struck, stricken
down, and laid low, raised up, and instructed. For that
Deut. loo^ place in him; / nill smite, and I will make whole.
32, 39. Pqj. jjy (Jq^Ij i,Qt j^-jy^ " I ^yiu niake whole, and I will smite ;"
but, / will smite, and I will make whole. " 1 will smite thee,
and will give Myself to thee." Being thus laid ]m)strate, ho
was horror struck at his own righteousness, in which lie had
truly been uithout blame, estimable, great, glorious, so to say.
Law fulfilled thro' righteousness given by God thro'' love. 863
amono'st the Jews ; he esteemed it forfeit, he counted it loss, Serm.
' ' • • CXIX
he reckoned it dunr/, that he might be found in Him, not t^qq^^
having his own righteousness, which is of the Law ; but that
which is through the faith of Christ, which is, saith he, of
God. But they who stumbled at the Stumbling Stone, what
saith this Apostle of them? Because they sought it not by Uom. 9,
faith, but as it were by works. For these as if in their ovvn^^' ^°*
righteousness stumbled at the Stumbling Stone; as it is
written, Beliold I lay in Sion a Stumbling Stone, and a Rock i,_ 28
of offence; and. whosoever believeth on Him shall not ^gi^.Sept.
coifounded. For whoso believeth on Him shall not have
his own righteousness, which is of the Law, though it be
a good Law ; but shall fulfil this Law, by a righteousness
not his own, but given of God. For so shall he not be
confounded. For Love is the fulfilling of the Law. And Rom.
whence hath this love been shed abroad in our hearts ? ^^' ^*^'
Not assuredly by ourselves, but by the Holy Ghost Who 5. ' '
hath been given unto us. They stumbled therefore at the -Rom. 9,
Stumbling Stone, and Rock of offence. And he says of them, ^'^"
Brethren, verily the good will of my heart and my prayer ^^^^^
to God is for them unto salvation. The Apostle prays for 10, 1.
them who believed not, that they may believe ; for them
who had aversion^, that they may obtain conversion. Ye 1 pro
see how that not even conversion is without the help of^^^"^^^^
^ ut con-
God. My prayer, he says, /o God is for them unto salva-YeTUn-
tion. For I bear them record that then have a zeal of God.
So also had he once himself; he had a zeal of God. But
how had he ? Just as they had : but not according to
knowledge. What is this, not according to knowledge ? For ^^ 3.
being ignorant of God's righteousness, and wishing to
establish their own. Whence he, when reformed, saith. Not
having mine oun righteousness. They wish to establish
their own, k still delighteth them to be lying in the dung. I
have not mine own righteousness, but that which is through
the faith of Christ, the righteousness of God; the righteous-
ness, I say, of God, Who justijieth the ungodly.
IL Away with thee, away with thee, I say, from thine j^
own self, thou dost hinder thyself; if thou buildest thine
own self, thou dost build a ruin. Except the Lord build the ps 127
house, they labour in vain that build it. Wish not then to ^•
have thine own righteousness. Assuredly it is of the Law,
864 True righteousness not our own, but of grace;
Sebm. without doubt it is of the Law; assuredly, God gave the
[I69.n.] Law, and because it is the righteousness of the Law, let it not
be thine own. It is the Apostle Paul who speaks; let not
those who love their own righteousness cavil against me. Lo,
where thou hast him; open, read, hear, see. Wish not to
have thine own righteousness; the Apostle accounts it dung,
1^0™- though it be of the Law; yet because it is his own. For they
' ' being ignorant of GocTs righteousness^ and wishing to esta-
blish their own, have not submitted themselves unto the
righteousness of God. Do not think that because thou art
called a Christian, therefore thou canst not stumble at the
Stumbling Stone. Thou dost stumble at Him, from Whose
grace thou derogatest. It is a less crime to stumble at
Christ hanging on the Cross, than sitting in Heaven. Be
there righteousness, but be it unto tliee of grace, be it of
Ps. 132, God; let it not be thine own. Let thy priests, saith David,
be clothed ivith righteousness. A garment is received, it
does not grow with our hair; the cattle are clothed by their
own. This garment the Apostle preacheth ; be it unto thee
from God. Groan that thou mayest obtain, weep that thou
Joel 2, mayest obtain, believe that thou mayest obtain. Whosoever
shall call on the Name of the Lord, it is said, shall be saved.
Do ye think that, Whosoever shall call on the Name of the
Lord shall be saved, is so meant, as if it were from fever,
or plague, or gout, or any pain of the body? No, not so :
Matt. 9, but shall be saved, " shall be righteous." For they that are
whole have no need of a physician, but they that are sick.
V. 13. He explained this when He said, / came not to call the
righteous, but sinners.
X. 12. See then what follows. And be found in Him, ho sa.\s,
Phil. 3 ^ 5 . J
9. ' ' not having mine oivn righteousness, which is of the Laic;
though of the Law, yet mine own ; but that which is through
the faith of Christ; which is obtained from God, which is
V. 10. ^ God, the righteousness in faith, to know Him, and the
power of His Resurrection. It is something great to know
the power of ChrisVs Resurrect ion. Think ye that this is
the great thing, that He raised His Own Flesh again ? Did
he call this the power of His Resurrection ? Shall there
not be a resurrection of ourselves too at the end of the
1 Cor. world? Shall not this our corruptible body too put on incor-
45- 15, fiipiion, and this mortal put on immortality ? As He rose
yiven, increased, perfected, by God, yet nut ivithout our loill. i^iib
aeain Himself from the dead, and now diet/i no more, and Serm.
. • CXIX
death shall have no more dominion over Him, shall it not rieg.B."]
be so with us too, even in a more wonderful manner, so to Rom. 6,
saj ? For His Flesh saw not corruption, ours is restored^"
from ashes. A great thing indeed it is, that He went before
as an Example, and shewed us what we might hope for: but
this is not the only thing in his view who was speaking of
righteousness, not his own, but that which is of God, and
there made mention of iJie power ofChrisfs Resurrection;
therein acknowledge thine own justification. For by His
Resurrection we are justified, as though circumcised by the
Rock. Wherefore he began with this, We are the Circum-
cision. Whereby is the Circumcision t By the Rock.
What Rock? Christ. How.? On the eighth day. As the
Lord rose again on the Lord's Day.
13. Let us then, my Brethren, both hold fast this justifi- xi.
cation, in so far as we hold it, and increase it in so far as we
are deficient, and pei'fect it when we shall have come thither,
where it shall be said, O death, where is thy victory^ O death, i Cor.
where is thy sting ? But all of God : yet not as though we
should sleep, not as though we should make no effort, not as
though we should have no will. Without thine own will the
righteousness of God will not be in thee. The will indeed is
none save thine own, the righteousness is none, save God's.
The righteousness of God can be without thy will, but cannot
be in thee without thy will. It hath been shewn thee what
thou oughtest to do; the Law hath commanded, " Do not this,
nor that; do this and that." It hath been shewn thee, hath
been enjoined thee, it is clear to thee, if thou hast any heart,
thou understandest what to do; pray that thou mayest do it, if
thou knowest the power of Christ's Resurrection. For He was ^°^- ^'
delivered for our sins, and rose again for our justification.
What IS, for our justification? That He might justify us,
that He might make us righteous. Thou wilt be the work of
God, not only in that thou art a man, but also in that thou
art righteous. For it is a better thing for thee to be righ-
teous, than to be a man. If God made thee a man, and
thou makest thyself righteous ; thou raak est something better
than God made. But God made thee without thyself. For
thou didst not give any consent, that God might make thee.
866 The fellowship in. Christ's Siifferings only through charity.
Sekm. How didst thou consent, who wast not ? lie then Who
CXIX
[I69.iii n^ide thee without thine own self, doth not justify thee
witliout thyself, lie made thee then without thy knowledge,
Ue justifieth thee with thy will. Nevertheless it is He That
justifieth, lest it should be thine own righteousness, lest thou
shouldest return to loss, and forfeit, and dung, not able to
find in Him thine ow)t righteousness nhich is of the Lair,
but the righteousness through the faith of Christ nhich is of
God: the righteousness of faith, to know Him, and the fouer
of His Resurrection, and the fellowship of His sufferings.
' virtus And this will be thy power': the fellowship of Christ's suf-
ferings will be thy power.
14. But what will there be in the felloiv ship of Christ's
sufferings, if there be not eharity? Are there not found
robbers under torture with such strong endurance of body,
that some of them will not only not betray their accom-
plices, but would not even choose to declare their names,
amidst tortures, and torments, with the laceration of their
sides, and the loss almost of their limbs, the mind will remain
firm in its most wretched obstinacy.? See then what love
they had. Still do such things they could not without great
love. But not so the lover of God. God is not loved
except from God. The robber loved something else from
the flesh, as a man. Whatever it be he loved, whether he
loved his associates, or loved the private consciousness of
his own wickedness, or loved the glory of his crimes, what-
ever it be that he loved ; he loved greatly who could endure
such torments, and could not give way. If then he who
could endure torments, and could not give way, could not ; if
ho could not, I say, endure such cruel pains without love ;
neither wilt thou be able without love to have fiellowship in
the sufferings of Christ.
xii. 15. But 1 ask, what love.'' Let it not be desire, but be it
1 Cor. charity. For if saith he, / shall deliver my bodg to be
' ' burned, and have not charity, it profileth me nothing.
That the fellowship of ChrisTs sufferings may profit thee,
let charity be present. Whence hast thou charity.'' O most
beggarly infirmity, whence hast thou the Charity of God?
Wouldest thou I should shew thee whence thou mayest
» horre- \^^y^, \^ ? j^^^ ]^[^^ t^ljg Lord's Storekeeper -. For if the Charity
The Holy Ghost gives charity ^enlorgin(j ^ indioeViiiy ^possessing. 867
of God shall be in thee, tliou shalt have fellowship in Christ's Serm.
sufferings, and shalt be a true Martyr. In whom charity isngggi
crowned, he shall be a true Martyr. Whence then hast thou
it? We liave this treasure in earthen vessels, saith the same 2 Cor. 4,
Apostle, thai the excellency of the pouer may he of God, ''
and not of us. Whence then hast thou charity, but because
it hath been shed abroad in oar liearts by the Holy GJiosty
Who hath been given to us ? Lo, after what thou must groan.
Despise thine own spirit, receive the Spirit of God. Let
not thy spirit fear, lest, when the Spirit of God shall have
begun to dwell in thee, it suffer straitness in thy body.
When the Spirit of God shall have begun to dwell in thy
body, He will not drive out thine own spirit thence ; fear
not. If thou receivest any rich man into thine house, thou
dost suffer from straitness, thou dost not see where tliou
canst stay thyself, where a bed can be got ready for him,
where thy wife, thy children, thy domestics are to be. " What
am I to do ?" you will say " Whither shall I go ? whither
remove.^" Receive thou the Rich Spirit of God: thou shalt
be enlarged, not straitened. " Thou hast enlarged Thy steps
under me," you will say. You will be saying to thy Guest,
Thou hast enlarged my steps under me. When Thou uastPs. is
not here, 1 suffered straitness ; thou hast filled my homestead', ?^" „
1 nni , 1 . ceDam
and Ihou hast driven out not me, but my straitness. For
when he saith, The Lore of God is sited abroad, this very
shedding abroad betokens enlargement. Be not then afraid
of straitness, receive this Guest; and let Him not be a guest
as one of them who pass along. For He cannot give by
going away; let Him come and dwell in thee, and He hath
given. Be thou His, let Him not leave thee, let Him not
remove from thee; hold Him fast by all means, and say to
Him, O Lord our God, possess us. Is. 26,
16. To this end then, saith he, let us have the righteous- ^:;; '
ness which is of God, to know Him, and the power of His
Resurrection, and the fellowship of His Sufferings being
made conformable to His Death. For we have been buried, Rom. 6
saith he, wilJt Him by baptism into death, that like as'^'
Christ rose again from the dead, even so tee also should ivalk
in newness of life. Die, that thou mayest live ; be buried,
that tliou mayest rise again. For when thou shalt have been
868 iS. PaiiVs exceeding gifts, yet he owns himself imperfect.
Serm. buried, and risen again ; then shall be true, " We lift up our
ri69 B 1 ^learts." You relish what I have now said. Would these
words have been relislitd, if there were not in yourselves an
Phil. 3, internal sweetness } Being made conformable, says he, to
^^' ^^' His Death, if by any means I may attain unto the resurrec-
tion of the dead. He was speaking of righteousness, the
righteousness which is of the faith of Christ, the righteous-
ness which is of God, and so he went through the whole.
V. 9. And whereas he was seeking after righteousness, saying, That
I may be found in Him not having mine own righteousness
which is of the Law, but the righteousness which is of
the faith of Christ, which is of God; he now says, If
by any means I may attain unto the resurrection of the
dead. Wherefore saidst thou, If by any means I might
^'- '^- attain? Not as though I had already attained, or were
already perfect ; but I follow after, if by any means I may
apprehend, wherein I have also been apprehended of Christ
Jesus. His Kighteousness hath prevented me, let mine
follow Him. And then shall mine follow, if it be not mine.
If by any means I may attain. Not as though I had already
attained, or were already perfect. They began to wonder,
who heard the Apostle saying this; Not as though I had
already attained, or were already perfect. ^\^lat is it
which he had not yet attained ? He had faith, he had
virtue, he had hope, he burned with charity, he wrought
miracles, he preached with power unconquerable, he endured
all sorts of persecutions, in all ]jatient, loving the Church,
bearing in his heart the anxious care of all the Churches ;
what had he not yet attained ? Not as though I had already
attained, or were already perfect. What is it thou sayest ?
Thou speakcst, and we wonder; thou speakest, and we are
amazed. For we know what we hear: what sayest thou.?
V. 13. Brethren, he says. What is it thou sayest? what sayest
thou ? I count not myself to have apprehended. Be not, says
he, deceived in me; I know myself better than ye do. If
I know not what is wanting to me, I know not what is
present. / count not myself to have apprehended. But
one thing : this / count not myself lo have apprehended.
Many things 1 have, and one thing 1 have not yet appre-
Ps.27,4.hendcd. One thing have I asked of the Lord, this will
Blessed to live by the Word thi^o' His words; what, without! 869
I seek after. What hast thou asked, or what seekest thou Serm.
after ? That I man dwell in the House of the Lord all the ngg.B.l
days of my life. Why ? Tliat I may contemplate the delight
of the Lord. This is the one thing which the Apostle said
he had not yet apprehended ; and in so far as it was wanting
to him, so far was he not yet perfect.
17. You remember, my Brethren, that lesson of the Gospel, xiv.
where the two sisters, Martha and Alary, received the Lord. Lukeio,
You recollect it without doubt, Martha was employed in ' "•
much serving, and was occupied about the care of her house;
for she had received the Lord and His disciples into her
house. She was busied with the most religious care, that the
saintly visitors might suffer no disrespectful* treatment at hen injari-
hands. When she v/as then occupied about much serving,^""
her sister Mar}' was sitting at the Lord's feet, and listening
to His Word. Martha amidst her labour vexed because she
saw her sister sitting still, and caring nothing for her labours,
appealed to the Lord ; " Doth it please Thee, Lord," she says,
" that my sister hath left me, and, lo, 1 am toiling alone in
serving ?" And the Lord, Martha, Martha, thou art occupied
about many things. But one thing is necessary. Mary hath
chosen the belter part, ichich shall not be taken away from
her. Thou, a good, but she, a better. Thou, a good, (For
good it is to be employed in good offices to the Saints;) but
she, a better. Again, what thou hast chosen, passeth away.
Thou ministerest to the hungry, thou ministerest to the
thirsty, thou ministerest beds to those who want sleep, thou
givest house room to those who want a home; all these
things pass away. The time shall be, when no one will
hunger, no one thirst, no one sleep. Therefore thy care
shall be taken away from thee. Mary hath chosen the better
part, which shall not be taken away from her. Shall not be
taken away; she hath chosen contemplation, hath chosen to
live by the AVord. What a Life will that be by the Word
without a word ! At that time present she was living by the
Word, but by the help of words articulate. There shall be
a Life by the Word, without the help of words articulate.
The Word is Life Himself. We shall be like Him, for et'eijohns,
shall see Him as He is. This was the one thing, that he^-
might contemplate the delight of the Lord. This in the
870 To attain, huh not hack, forget the jmst, advance.
Sekm. niifht of this world wc cannot do. In ilte mornlnq will
CXIX
ri69.B.i ^ fftand before Thee, and uill contemplate. Therefore,
Ps.5, 4. saith he, / count not niyfielfto have apprehended. But one
Sept.(.->, .7 •
3.E.V.)"""i'-
XV. 18. What do I then? Forgetting the things ichich are
Phil. 3, behind, stretching forth myself unto those things which are
before, I follow on according to my aim. I am still following
on : to the prize of the supernal calling of God in Christ
Jesus. I am still following on, still making progress, I am still
walking, still in the way, 1 am still stretching myself out, 1
have not yet attained. Therefore if thou too art walkmg, if
thou art stretching thyself out, if thou art thinking of the
things which are to come ; forget the past, do not look back
upon them, lest thou remain there where thou hast looked
Lukei7, back. Remember LoCs wife. Let us therefore as mami as
82. .
Phil. 3 ^^ p(^tf^(^f-> ^^6 thus minded. Pie had said, " 1 am not per-
'^- feet;" and now he says, let as many of us as be perfect, be
thus minded. I count not myself to have apprehended.
Not as though I had already attained, or were already per-
fect; and he now says, Let as many of us as be perfect be
thus minded. Perfect, and not perfect; perfect travellers,
not yet perfect possessors. And that you may know that he
speaks of perfect travellers ; (they who are now walking in
the way, are perfect travellers ;) that you may know that he
spake of travellers, not inhabitants, not possessors, hear what
follows; Let as many of us as be perfect be thus minded.
And if in any tiling ye be otherwise minded, lest perad-
venture the notion steal over you, that you are some-
Gal. 6, thing. Now whoso thinketh himself to be something, when
iCor.8 ^'^^ '*' nothing, deceiveth himself. And whoso thinketh that
2- he knoweth any thing, knoweth nothing yet as he ought to
know. Therefore, And if in any thing ye be otherwise
minded, as little children, this also will God reveal unto you.
Phil. 3, Nevertheless whereunto we have attained, therein let us
^^" walk. That God may reveal to us that even in which we
arc olheru'isc minded, let us whereunto ice have attained,
not therein abide, but therein walk. You see that we are
travellers. You say, " What is it to walk?" I say briefly,
" To make advancement;" lest haply ye should not under-
stand, and walk on sluggishly. Make advancement, my
Self-satisfaction destructive. 871
Brethren, sift yourselves well, always without deceit, without Serm.
flatteiy, without self-pleasing'. For there is no one within [leg.B.j
with thee, before whom thou needest blush, or vaunt thyself, \palpa-
There is One there, but One Whom humility pleaseth, let
Him prove thee. Do thou too prove thine own self. Let what
thou art be ever displeasing to thee, if thou wouldest attain
to what thou art not yet. For where thou hast once pleased
thyself, there thou hast stood still. But if thou shalt have
said, " It is enough;" then art thou lost. Be ever adding, be
ever walking, ever making progress ; stand not still in the
way, return not back, go not out of the way. He standeth
still, who doth not advance; he returneth back, who relapses
into the state whence he had once departed; he goeth out of
the way, who apostatizes. The lame man gets on better in
the way, than the swift-footed out of the way. Let us turn
to the f^ord, &c.
SERMON CXX. [CLXX. Ben.]
On the same words of the Apostle, Phil. iii. " According to the righteous-
ness which is of the Law, I was without hlame, &c." And of the words of
the Psalm, cxliii. " Hear me in Thy Righteousness, &c." And, lastly, on
the lesson of the Gospel, John vi. " My Father's will is, that of all which
He hath given Me, none should perish, &c."
L The Divine lessons are all so connected with one !•
another, as if they were but one lesson; for that they all
proceed from One Mouth. The mouths of those who bear
the ministry of the Word are many ; but the Mouth of Him
Who filleth the ministers is One. We have heard the Apo-
stolic lesson, and peradventure what is there written may give
perplexity to some, Accordinff to the riijhleousncss which i? Phil. 3,
of the Law, I was without hlame. What things if ere gain y* 7,
to me. these I counted loss for Chrisfs sake. After that he
went on and said. Not loss only, hut I esteemed them even ^- ^•
as dung, that J might gain Christ, and he found in Him,^'^-
not having mine own righteousness, ivhich is of the Law,
but the righteousness which is of (he faith qf Jesus Christ.
For how did he esteem it as dung and loss, to hare a con-
3 L
872 Paul, before (/race, at once a Julfiller and guilty of the Law.
Serm. versalion, nccordina to the righteouanean which is o/' the
Fi7o.T!.l ^'ff'f'i witlioul hlauie? For Wlio gave the Law? Did not He
Himself give the Law, Who came afterwards with pardon to
lliose who were guilty of the Law ? But to these we believe
He came with pardon, whom the Law held guilty. But did
the Law hold them guilty, whose conversation according to
the righteousness which is of the Law was without blame ?
If then the Lord brought pardon and forgiveness of sins to
those who were guilty of the Law, did He not bring it to the
Apostle Paul, who says, that he had his conversation in
the Law without blame ? But let us hear him in another
Tit. 3, place: Not by icorks, sailh he, whicli tee hare done, but
^' accordiiiy to His mercy He saved us, by the laver of Reyene-
1 Tim. ration. And again, Who teas before a blasphemer, and a
' ■ persecutor, and injurious; but I obtained mercy, &ic. Here
he represents that he had his conversation in the Law without
blame, there he confesses himself to have been such a sinner,
that no sinner should despair of himself for this reason,
I meruit bccause that Paul had been vouchsafed' pardon.
ii. 2, See, brethren, and observe the force of these words,
how the Apostle Paul counts it loss and dung, where he says
that he had his conversation uithout blame. Here a
fulfiller of the Law, there guilty of the Law, at one and the
same time, before baptism, before grace. But it is not with-
out a reason that he says it was loss; lest noxious thoughts
should steal in, that the Apostle Paul had said this, because
one gave the Law, another the Gospel ; as the Manichee in
perverseness of mind thinks, and the other heretics, who
have said that one was the giver of the Law, which was
given by the hand of Moses, and Another the Bounteous
Giver of the grace of the Gospel ; the first indeed, an evil
God, and the second the Good God. Why mai'vel we,
Brethren ? In the obscurity of the Law, as it were in closed
doors, they suffered darkness ; because they did not knock with
piety. We find the same Paul sometimes saying most
Eom. 7, expressly, that the Law is good ; and yet he says that it was
V?' - (liven, that sin muiht abound, and that sin abounded, that
20. grace might more abound. For men presumed on their own
strength, and in doing whatsoever they thought they might,
they sinned against the hidden Law of God. Wherefore
Oar Lord, God IVlio nms '^ judyed''' as Man, alone sinless. 873
this open Law was promulgated to them, who did not seem Serm.
to themselves in any wise guilty. The Law was given tOj-j^Qg^j
them, not to heal them, but to prove them sick. The Law
ran before the Physician, that the sick man, who thought
himself whole, might find that he was sick; and said, Thou, B.om. 7,
shall not lust. And because before the Law was given
there was as yet no transgression; For where no law i?, Rom. 4,
saith he, there is no transgression; beforetirae, without the
Law there was sin, but, when the Law was given, after that
there is sin, there is more sin; because it is sin with trans-
gression. Man found himself conquered by his lusts, which
by evil habit he was nourishing against himself; he who had
descended from Adam's stock with the obligation also and
bond of sin. Whence the Apostle says, JVe too were some- Ephes.
time hij nature the children of wrath. Hence it is, that he ' '
saith that not even the infant of one day is clean from sin ; Job 14,
not by that which it hath committed, but by that which it §' j.
hath contracted.
3. Hear the Psalm giving utterance to interior things, and iii.
singing forth the secrets of our sins. For in the person of
mankind it is said to Christ, Against Thee only have I sinned, Ps.6i,4.
and done evil in Thy sight. Not in the person only of
David saith he this, but in the person of Adam, of whom is
the race of mankind. For hear what follows. Against Thee
only, saith he, have I sinned, and done evil in Thy sights
that Thou niayest he justified in Thy words. To Christ is it
said ; whereby do we understand this ? Hear what follows ;
and inayest overcome when Thou art judged. God The
Father was not judged, God the Holy Spirit was not judged;
we find but the Son Only judged in this Flesh, Which of our
substance' He vouchsafed to take; not by the tie of the ' massa
concupiscence of the man and woman; a Virgin believed,
a Virgin conceived, a Virgin brought forth, a Virgin she re-
mained. And therefore is it said. And niayest overcome,
when Thou art judged. For He was judged, and overcame;
for that He was judged without sin. His submission to
judgment was of patience, not of guilt. Many innocent per-
sons are judged, innocent, that is, as to the particular cases in
hand. For for the rest, without sin they are not ; because as
before men is the sin of deed, so before God is the sin of
3 L 2
874 The world, all who dwell in it, not in body only, hut by love.
Serm. tlioiiglit. Tliy thought is before the Eyes of God thy deed.
fj7Q^ I Tlic witness of the deed is the Judge Himself; the accuser
of the deed conscience herself. He then was judged, truly
Innocent, and therefore He overcame. For Alone He over-
came, not the judge Pontius Pilate, nor the furious Jews, but
the Devil himself, who with the carefulness of envy searcheth
out all our sins.
4. And what saith the Lord Jesus concerning this Devil ?
iv. Lo.^ the prince of this world cometh. You have been often
g^"^"^*' already told, Beloved, that sinners are called this xoorld.
And wherefore are sinners called by the name of the world .?
Because by the love of the world they dwell in the world.
For they who do not love the world, do not dwell in that
Phil. 3, they love not. Our conversation, saith the Apostle, is in
^' heaven. If then whoso loveth God, dwelleth in heaven with
God ; whoso loveth the world, dwelleth in the world with
the prince of the world. All the lovers of the world, accord-
ingly, arc themselves the world: the inhabitants of the world,
not in the flesh, which all the righteous are, but in the mind,
which sinners only are, whose prince is the Devil. Just as
the inhabitants of an house are called the house; according
to which meaning we say that a house of marble is a bad
house, and a poor smoky one a good house. I'ou find a
smoky house, which good men mhabit, and you say, " A good
house." You find a house adorned with marble, and with
vaulted roof, which wicked men possess, and you say, " A
bad house ;" giving the name of house not to the walls and
the receptacles of bodies, but to the inhabitants themselves.
Thus Scripture hath given the name of the worlfi to those
who inhabit the world by the concupiscence of love, not by
•JohiiH, the conversation of the body. Therefore, saith He, behold the
'prince of this xoorld cometh, and jindeth nothing in 3Ie. In
Him Alone doth the Devil find nothing. And as though it
were said to Him, " Wherefore then dost Thou die ?" He
V. 31. follows on in that place. But that all may know that I do the
tcill of 3Ty Father ; arise, let us go hence. He ariseth, and
goeth to His Passion. Wherefore.'* Because / do the ivill
of My Father. By reason then of this singular innocence,
p 51 4-^^*' Psalm saith. Against Thee only have I sinned, and done
evil in Thy sight, that Thou mayest be justified in Thy words,
To keep from evilmakes hlamelessto man; to covet^fj mltu to God. 875
and may est overcome when Thou art judged; in that be Serm.
fnideth nought of evil in Thee. But wherefore findeth he it [170.B.]
in thee, O human kind? In that he followeth on, and saith,
For I was conceived in iniquity, and in sins did my mother v. 5.
conceive me. This saith David. Ask whence was David
born ; you will find of a lawful wife, of no adultery. In refer-
ence to what manner of descent doth he say, / was conceivea
in iniquity, unless that there is something in it of the germ
of death, which every one draweth with him, who is born of
the union of man and woman ?
5. As every one then hath concupiscence, let him attend to v.
the Law, saying. Thou shalt not lust; he findeth in himself what Exod.
the Law forbids, and becomes guilty of the Law. But find- g ' ^^ '
ing in himself that whereunto he is subjected, let him begin
at once to say, I delight in the Law of God after the inner Horn. 7,
man; but I see another la/a in my members, resisting the''
haw of my mind, and bringing me into captivity in the law
of sin, tcliich is in my members. He has acknowledged
himself sick, let him implore the Physician: Wretched man
that I am, who shall deliver me from the body of this death ?
TiCt the Physician answer, The Grace of God through Jesus
Christ our Lord. The Grace of God, not thy merits.
Wherefore then didst thou say that thou hadst thy conversa-
tion in the Law with righteousness without blame ? Attend:
Without blame, he meant, of men. For there is a certain
righteousness, which man is able to fiilfil, that no man should
complain of man. For it saith, TIiou shall not covet what is
another's. If thou shalt not plunder another's, there will be
no blame of men. At times then thou dost covet, and plun-
dercst not. But the judgment of God is over thee, in that
thou covetest; thou art guilty of the Law, but in the eyes of
the Lawgiver. Thou dost live without blame, why then this
loss? why this dung? This is a considerably tighter knot:
but He Who ' useth, will loose it. But let us merit this, not ' sed
I only by a godly submission, but all ye by a godly atten- q°i^soiet
tion. Whatsoever the Jcavs did, that men might not com-
plain, and that they might have a conversation in the Law
without blame, they attributed to themselves, and this righ-
teousness according to the Law they ascribed to their own
870 None in this lifejustijied in God's sight.
Serm. strength; fulfil it they could not, but they did it as far as they
[iTo.B.'l could; by attributing it to themselves, they did not even
fulfil this religiously,
vi. 6. This then he means by " to fulfil the Law," that is,
" not to lust." Who that lives can do this ? Let the Psalm
Ps. 143, which was just now sung, assist us; Hear me in Thy Righ-
teousness; that is, " not in mine." If he had said, " Hear
'vocaretme in my righteousness;" he would, so to say, have alleged^
merit. In some places it is true he calls it his own righteous-
ness also; but here he makes a more exact distinction,
because even when he calls it " his own," he calls it given ; as
Matt. 6, vve say. Give us this day our daily bread. How ours; how
Luteli,5'«ve.^ In this place therefore speaking more distinctly he
p says, Hear me in Thy Righteousness. And he goes on. And
1.2. enter not itito judgment with Thy servant. Wlmi is, Enter
not into Judgment with Thy serraut? " Stand not with me
in judgment, in exacting of me all that Thou hast enjoined,
in exacting of me all that Thou hast commanded. For Thou
wilt find me guilty, if Thou shalt enter into judgment with
me. Need therefore have T," saith he, " of Thy mercy, rather
than of Thy most clear judgment." Wherefore then. Enter
not into judgment with Thy servant ? He goes on and says.
For in Thy Sight shall no man living be justified. " For 1 am
a servant; wherefore standestThou up with me in judgment?
Let me enjoy the mercy of the Lord." Wherefore ? For in
Thy Sight shall no man living be justified. What hath he
said } As long as one lives in this life, no man is justified,
that is, in the Sight of God. Not in vain did he add, in Thy
Sight: but because one may be justified in the sight of men,
so that that too may be fulfilled. According to the righteous-
ness which is of the Laiv, I was icithout blame, in the sight
of men. Recur to the Sight of God ; In Thy sight shall no
man living be justijied.
vii. 7. What then are we to do .? Let us cry. Enter not into
judgment with Thy servant, hci us cry. Wretched man
that [ am, who shall deliver me from the body oj' this death ?
The Grace of God, through Jesus Christ our Lord. This
then have we heard the Psalm, this have we heard the
A])ostle cry ; because when that Righteousness shall be,
This li/'e's righteousness, compared with that to come, dnnc/. 877
according to which tlie Angels live, when that Righteousness Serm.
shall be, where there shall be no concupiscence, thereby [170.B!]
let each one measure what is now, and what shall be then;
and he will find in comparison of that righteousness, that
this is loss, and dung. But whosoever deemeth that he is
now able to fulfil righteousness, when he shall have lived
well and innocently according to the uncertainty ' of human ' proba-
estimation ; hath stopped by the way ; he desires no better, ^^^'
because he thinks he hath fulfilled; and more than all, attri-
buting it to himself, he will be proud. And a humble sinner
is better, than a proud righteous one. Therefore he saith.
And he found in Him, not having mine own righteousness, phii_ 3
which is of the Law, as the Jews thought, b^U the Righteous- ^•
ness which is of the faith of Christ Jesus. Then afterwards
he saith, i/6y any means I may attain unto the resurrection v. 11.
of the dead. There he believed that he should fulfil righte-
ousness, that is, should have a plenary righteousness. In
comparison of that resurrection, the whole life we now spend
is dung. Hear the Apostle speaking still more expressly.
If by any means I may attain unto the resurrection of the
dead; not as though I had already attained, or were already v. 12.
perfect. And then he wove in, Brethren, I count noitnyselfv. 13.
to have apprehended,- How doth he compare righteousness
to righteousness, salvation to salvation, faith to sight, exile
to the city ?
8. Attend how he fulfils this; Brethren, I count not viii.
■myself to have apprehended. But one thing. What one, but
to live by faith, by the hope of eternal salvation, where shall
be plenary and perfect righteousness, in comparison of
which the things which are to pass away are loss, and the
things which are to be disallowed, dung. What then? But"^- ^^'
one thing, forgetting the things which are behind, stretching
forth myself to those which are before, I follow on according v. 14.
to my aim to the prize of the supernal calling of God in Christ
Jesus. And to those who might flatter^ themselves on their - pr^esu-
perfection. But let us as many as be perfect, he thus minded, y. 15.
He had but now called himself imperfect, and now perfect.
Why, but because this is man's perfection, to have discovered
that he is not perfect ? But let us, as many as he perfect,
be thus minded. And if peradveniure in any thing ye he
878 Sioeetness of the sight of the Face of God ;
Serm. otherwise minded^ this also Ood will reveal unto you ; that
[i70.B.]is, that if in am^ progress of soul ye judge yourselves justi-
fied, by reading the Scriptures, and iinding what is the True
and Perfect Righteousness, ye may find yourselves guilty,
and by the longing for things to come, may condenni things
present, may live by faith, and hope, and cliarity ; and under-
stand that what ye still believe, ye do not yet see; what ye
still hope for, ye do not yet hold fast; what ye still long for,
ye do not yet fulfil. And if such be the charity of those in
exile, what shall be that of them who see ? Therefore, he
who taught the Righteousness of God, and established not
his own, cried out in the Psalm, Hear me in Thy Righte-
ousness: and enter not into judgment with Thy servant; for
in Thy Sight shall no man living be justified.
ix. 9. According to this life it is said to Moses, " No man
Exod. hath seen the Face of God, and lived." For we must not
' " live in this life, that we may see That Face. We must die
to the world, that we may live to God eternally. Then we
shall not sin, not only in deeds, but not even in concupis-
cences, when we shall see That Face, Which conquereth a\l
concupiscences. For Tt is so Sweet, my Brethren, so Beau-
tiful, that when It is seen, nothing else can give delight. It
will be an insatiable satiety, no loathing; we shall alway
hunger, we shall always be full. Hear these two sentences
Eccius. from Scripture; They that drink J/<?, saith Wisdom, shall yet
' ' be thirsty, and they that eat 3Ie, shall yet be hungry. But
that thou mayest not deem that there shall be want and
John 4, hunger there, hear the Lord; Whosoever shall drink of this
water, shall never thirst. But you say, " When will this
Ps. 26, he?" Whensoever it shall be, yet expect the Lord, wait
(27. E. patiently on the Lord, do manfully, and let thy heart take
^ '^ courage. What I does as much remain, as has passed
already ? Look from Adam even to this day, how many ages
have passed away, and behold they are now no more. But a
few days, so to say, remain ; for so what remains may be said to
be in comparison of the ages past. Let us exhort one
another, let Him Who hath come to us exhort us, Who hath
run the way, and said, " Follow ;" Who hath ascended first
into Heaven, that, as the Head, He may fiom on high succour
the rest of the members labouring on earth ; Who called
the One Object to long for here . 879
from Heaven, Saul^ Saul, why persecutest thou Me? Tliere- ^^^'
fore let no one despaii*; what hath been promised shall m [170.B.]
the end be rendered to us ; there shall that righteousness be Acts 9,
fulfilled. ^'
10. Ye have heard that the Gospel too accords with these ^*
words. The will of the Father, saith He, is, that all which ^°^^^^
He hath given Me should not perish, but have eternal life ;
and I will raise them up at the last Day. Himself, on
the first Day, us, at the last Day. The first Day for the
Head of the Church. For our Day the Lord Christ hath no
setting. The last Day, will be the end of the world. I would
not have you say, " When will this be ?" For the race of
mankind it will be long first, to each individual of men it
will be nigh ; for each man's last day is the day of his death.
For when thou shalt depart hence, thou wilt be received
according to thy deserts, and wilt rise again to receive the
things that thou hast done. Then will God ci-own not so
much thy merits, as His own gifts. Whatsoever He hath
given thee, if thou hast kept it, He will recognise. Now
then. Brethren, let not our longing be but for Heaven,
let it not be bui for life eternal. Let no one be well-
pleasing to himself, as one who hath lived here righteously,
and compare himself with those who live evilly, after the
manner of the Pharisee, who justified himself, who had not
heard the Apostle, Not as thouglt I laid, already attained,
or were already perfect. He had not then attained to what
he was still longing for. He had received the earnest, so he
said; WJio hath, given unto us the earnest of the Spirit. To 2 Cor. 5
that whereof He was an earnest, did he desire to attain; a^"
certain participation, but very different. In one sort do we
now participate, in another shall we participate then. Now
by faith, by hojx;, in the Same Sj^irit ; but then there will be
sight, will be possession; but the Same Spirit, the Same
God, the SauK.' Fullness. He Who calleth to the absent,
will exhibit to the present; He Who calleth the exiles, will
nourish and support in the Country.
] 1. Christ hath become the Way to us, and do we despair xi.
of reaching the end ? This Way cannot be brought to an end,
cannot be sto})pe(l, cannot be spoiled, neither by rains, nor
floods, nor Idocked up In' robbers. Walk thou securely in
880 Joy in the Lord, ever to increase; in the tvorld, to decrease.
Serm. Christ, walk; stumble not, fall not, look not back, stop not
y-1 Y XT
rj7Qpiin the way, get not out of the way. Only avoid all these
things, and thou hast reached the end. When thou shall have
reached it, then glory thou at once herein ; glory not in
thyself. For whoso praiseth himself, doth not praise God,
but turneth himself away from God ; as when a man chooses
to withdraw from the fire, the fire continues warm, but he
grow's cold; as when a man chooses to withdraw from the
light, if he withdraw, the light continues bright in itself, but lie
is in darkness. Let us not withdraw from the heat of the
Spirit, from the light of Truth. Now have we heard the Voice,
1 Cor. i^fii then shall we see face to Face. Let no one be well pleased
with himself, let no one insult another. Let us all in such wise
wish to make advancement, as not to envy the advancing,
insult not those who fail; and so in us will be with joy ful-
filled what hath been promised in the Gospel, And I uill
raise them up at the last day.
SERMON CXXL [CLXXL Ben.]
On the words of the Apostle, Phil. iv. " Rejoice in the Lord always, &o.''
i. \. The Apostle enjoins us to rejoice, but in the Lord, not
Jam. "J, in the world. For zvhosoever will be a friend q/' this world,
as saith the Scripture, shall be accounted the enemy of God.
Matt. 6, For as no man can serve two masters; so can no one rejoice
both in the world and in the Lord. These joys differ much
from one another, and are altogether contrary. When there
is rejoicing in the world, there is no rejoicing in the Lord ;
when there is i*ejoicing in the Loixl, there is no rejoicing in
the world. Let rejoicing in the Lord prevail, till the rejoicing
in the world be ended. Let the rejoicing in the Lord be
always on the increase ; the rejoicing in the world always
lessening, till it come to an end. And this is not said as
though when we are in the world we ought not to rejoice ;
but that when we arc even in the world, we may rejoice
already in the Lord. But a man will say, " I am in the
Our Lord, the good Samaritan. 881
world; of course if I rejoice, 1 rejoice there where I am." Serm.
What! because thou art in the world, art thou not in the rj^j'j^i
Lord? Hear the same Apostle speaking to the Athenians,
and in the Acts of the Apostles saying of God and the Lord
our Creator, In Him we live, and move, and are. For He Acts ij,
Who is every where, where is He not? Did he not exhort us
hereunto? The Lord is very niyh, be careful for nothing. Vh\\. 4,
This is a great thing, that He is ascended above all Heavens,
and is very nigh them who are on the earth ! Who is this
far oflfj and very nigh, but He Who in mercy became very
nigh to us ?
2. For the whole race of mankind is that man, who lay in ii.
the way left half dead by robbers, whom the Priest and the
Levite passing by disregarded, and a Samaritan as he passed
by came up to take care of him and help him. Now whence
came the occasion of this narrative ? He gave a certain man
who asked, what are the best and highest precepts in the
Law, to understand that they are two, Thou shall love the Lukeio,
Lord tliy God with all thij heart, and nith all thy soul, and'^'' '^'^
tvith all thy mind; and thou shall love thy neighbour as
thyself. And he said. And who is my neighbour ? And the
Ijord answered, A certain man went down from Jerusalem
to Jericho. (He shews him in a manner to be an Israelite.)
And fell among thieves. When they had stripped him, and
grievously wounded him, they left him in the way half dead.
A Priest passed along, a neighbour by blood of course, and
passed by him as he lay. A Levite passed along, he again
a neighbour by blood, he too disregarded him as he lay. A
Samaritan passed along, distant in blood, in mercy a neigh-
bour, and he did what you know. And in this Samaritan the
Lord Jesus Christ would have Himself to be understood.
For Samaritan is by interpretation Keeper. Therefore He Hom. u,
rising from the dead, dieth no more^ and death shall have
no more dominion over Him; for He Who keepeth Israel P>i\2i)
doth neither slumber nor sleep. Again, when the Jews *
blasphemed Him with so great revilings, they said, Say we john g^
not truth that Thou art a Samaritan, and hast a devil ? 4^-
Forasmuch then as there were two reviling woi'ds cast in the
Lord's teeth, and it was said to Him, Say we not truth, that
Thou art a Samaritan, and hast a devil ? He might have
882 Ood, very Jar from man by sin, very nigh hy taking his mortality.
Serm. answered, " I am neither a Samaritan, nor have I a devil;"
rj^i'^ibut He answered, I have not a devil. That which He
answered. Me refuted ; that, on whicli He was silent. He
confirmed. He denied that He had a devil, Who knew tliat
He drave out devils; He did not deny that He wasaKee])er
of the weak. Therefore t/ic Lord is very nigh; in that the
Lord was made very nigh unto us.
iii. 3. What so far, what so remote, as God from men, the
Immortal from mortals, the Just from sinners? Not far in
place, but in unlikeness. For thus too we are wont to
s])eak, in speaking of two men, when their characters are
different: " This one is far from the other." Even though
they should be standing side by side, even though they
should dwell in close neighbourhood, even though they
should be bound by one chain ; the godly is far from the
ungodly, the innocent is far from the guilty, the just is far
from the unjust. If this is said of two men, what of God
and men ? Forasmuch then as the Immortal and Just One
was far from us, as from mortals and sinners, He descended
to us, that That Far One might be made very nigh unto us.
And what did He? Forasmuch as He had two good things,
and we two evil things; He, two good things, Righteousness
and Immortality; we two evil, iniquity and mortality; if He
had takeii both our evil things, He would liavc become like
unto us, and together with us had needed a deliverer.
What then did He, that He might be very nigh unto us ?
Very nigh, not that which we are, but nigh us. Mark the
two things: He is Righteous, He is Immortal. In thy
two evil things, one is guilt, the other is penalty; the guilt
is, that thou art unrighteous, the penalty, that thou art
mortal. That He might be very nigh, He took thy penally,
He did not take thy guilt ; and if He took it. He took it to
efface, not to incur it. The Righteous and Immortal, far
from the unrighteous and mortal. Mortal sinner, thou wert
far from the Righteous Immortal One. He was not made a
sinner as thou; but He was made mortal, as thou. Abiding
Righteous, He was made mortal. By taking the penalty,
and not taking the guilt. He effaced both the guilt and
penalty. The 7.o;f/, therefore, ?.s- very nigh, he careful for
twilling. Though in Body He hath ascended above all
Impunity in sin, the world's Jot/, God's greatest wrath. 883
Heavens, He hath not withdrawn in His Maiesty. He is Serm.
every where present, Who made all things. ri7i.B3
4. Rejoice in the Lord alnays. What is rejoicing in the -^ ~
world? Rejoicing in iniquity, rejoicing in filthiness, rejoicing Phil. 4,
in what disgraces and deforms. In all these doth the world
rejoice. And all this would not be, if men had not willed it.
Some things there are which men do, others which they
suffer, though they will not, they endure them. What then
is this world, and what the rejoicing of the world? I say,
Brethren, with all the brevity I can, as the Lord helpeth me,
in haste, and briefly I say; The joy of the world is un-
pvmished wickedness. Let men live in luxuriousness, in
fornication, in the trifles of the spectacles, let them wallow
in drunkenness, pollute themselves with filthiness, and suffer
no evil; and see the rejoicing of the world. Those evils
which I have enumerated, let not famine chastise, nor the
fear of war, nor any fear, nor any disease, nor any adversities ;
but let iheir all be in abundance of substance, in the peace
of the flesh, in the security of an evil mind, lo, see the
rejoicing of the world. But God thinkelh not as man ; the
thought of God is One, that of man another. It is of
great mercy, not to leave wickedness unpunished ; and He
vouchsafeth now to chasten with the scourge, that He may
not be compelled to condemn to Hell at the last.
5. For wouldest thou know, how great a punishment no
punishment is, not however for the righteous, but for the
sinner, who hath a temporal punishment, that there may not
succeed an eternal ? Wouldest thou then know, how great a ^^
punishment no punishment is? Ask the Psalm ; The sinner ps.9 34.
hath provoked the Lord to anger. He exclaimed with ^^P*-
vehemence, he gave heed, considered, cried out; The sinner e. V.)
hath provoked the Lord to anger. Wherefore, I pray ? what
hast thou seen? Now he who made this exclamation, saw a
sinner living with impunity in luxuriousness, doing ill,
abounding in good things, and he cried out, The sinner hath
provoked the Lord to anger. Wherefore hast thou said this?
For what hast thou seen? For the greatness of His wrath
He doth not require it. Understand ye. Christian brethren,
the mercy of God. When He chastiseth the world. He
doth not wish to condemn the world. For the greatness of
884 Sorrow for friends departed, nature and nllowed,
Serm. His wrath He dotli not require. Therefore He doth not
CXXI. . .
[I7LB.] '"^n"^^'*-'> hecause His anger is great. Great is His anger.
' severi- ^h' sparing He is severe, l)ut justly severe. For severity ' is,
tassfflvagg j^ were, severe verity. If then He is severe at any time
Veritas . ... . . .
in sparing, it is good for us that He succour us in chastising.
And yet if we consider the doings of mankind, what do we
Pa. 103, suffer? He hath not done unto us according to our sins.
10. /
lor we are sons. Whereby do we ])rove this? The Only
Son died for us, that He might not remain Alone. He would
not be Alone, Who died Alone. For the Only Son of God
made many sons of God. He bought brethren to Himself
by His Own Blood, the Disapproved approved, the Sold
redeemed, the Disgraced honoured, the Slain quickened.
Dost thou doubt that He will give thee His good things.
Who hath not disdained to take thy evil things ? Therefore,
Brethren, rejoice in the Lord, not in the world; that is,
rejoice in the truth, not in iniquity; rejoice in the hope of
eternity, not in the flower of vanity. So rejoice ye; and
wheresoever ye be, and how long soever ye shall be here,
TAe Lord is very nigh, be carefnlfor nothing.
SERMON CXXII. [CLXXn. Ben.]
Un the words of the Apostle, 1 Thess. iv. " But we would not have you to
he ignorant, hrethren, concerning them which are asleep, that ye sorrow
not, even as the others which have no hope." And concerning works of
mercy, wherehy the dead are helped.
i. 1. The blessed Apostle admonisheth us, that, concerning
\ Thesfi. fji^jjf i(^jif(^-fi fjjc asleep, that is, our dead dearest ones, tve
should not sorrotr, as the others which have no hope, the
hope, namely, of the Resurrection and eternal Incorruption.
For therefore doth the most true usage of Scriptm-e also call
them sleeping, that when we hear of sleeping, we may in no
wise despair of their waking again. Whence also it is
P8.40,9. chanted in the Psalm, Shall he that sleepeth no more rise
fr^^s '^i^^^" ^ ^ ^6re is then concerning the dead for those who
E. V.) love them a certain sorrow in some sort natxiral. Not
Prayers ojtf Churchy the Sacrifice^ alms, benefit faithful dead. 885
opinion, indeed, but nature, hath an horror of death. Nor Serm,
would death have happened to man, but by tlie punishment [172. b.
which guilt had preceded. Wherefore, if animals which are
so created as to die each in its own time, flee death, love
life, how much more man, who had been so created, as that
had he willed to live without sin, he had lived without end !
Hence therefore it must needs be that we be sad, when those
we love, by dying leave us; because, although we know that
they are not leaving us who are to remain behind, for ever,
but a little while preceding us who are soon to follow; yet
death itself which nature flieth, when it seizeth a beloved
one, saddens within us the affection of this very love.
Therefore the Apostle did not admonish, that we sorrow not;
but not as the others which have no hope. We sorrow then
in the deaths of our friends by the necessity of losing them,
but with the hope of recovering them. By the one we are
distressed, by the other consoled ; on the one side infirmity-
afflicts, on the other faith refreshes; on the one the condition
of humanity pains, on the other the divine promise heals.
2, Wherefore the pomp of funerals, the crowding of rites,
the costly care of burial, the rich construction of monuments,
are solaces such as they are, for the living, not aids to the
dead. But it is not to be doubted that by the prayers of ii.
Holy Church, and the saving Sacrifice, and alms which are
expended for their souls, the dead are aided; that the Lord
should deal more mercifully with them, than their sins have
deserved. For this tradition of the Fathers, the Universal
Church observes, that for them who have deceased in the
communion of the Body and Blood of Christ, when they are
commemorated in their proper place at this Sacrifice, prayer
be made, and it be announced that that Sacrifice is offered
for them also. But when for the sake of recommending
them works of mercy are duly done', who can doubt thaticele-
they help them, lor whom prayers are not without effect put^'^"**^*"
up to God.? It is not by any means to be questioned, that
these do profit the departed ; but only such as have so lived
before death, that these things may be useful to them after
death. For they who have departed this life without the Gal. 6,
faitli which workcih hy love, and its sacraments, in vain for
them are paid by their friends such like offices of piety, of
SS6Pra2/ersandffoodworhs/ordeparted,at>ailnot,icherenflgoodwas.
Serm. which whilst ihev were here, they were without the earnest,
[I72.('..i eitlHM- not receiving, or receiving in vain the grace of God, and
laying up in store for themselves not mercy, but wrath. No
new merits then are purchased for the dead, when their friends
do any good work in their behalf, but to their's going before
these following are joined. For it was brought to pass only
whilst they were living here, that these things should be of
any avail to them, when they had ceased to live here. And
therefore any one who finishes this life, will not be able to
have aught after it, save what he hath merited in it.
' pia 3. Let then the affectionate' hearts of dear friends be
allowed to sorrow for the deaths of those belonging to them
with a grief that shall admit of cure, and let them by their
mortal condition, pour forth tears that shall admit of conso-
lation ; and let the joy of faith quickly stop them, whereby
the faithful are believed, when they die, to depart a little
while from us, and to pass on to a better estate. Let also
the offices of brotherly love console them, whether those
2 funeri- which are rendered to the departed^, or those which are
ministered to the mourners, lest the complaint of those be
Pis. 68, just who say, / waited for one that would he sad together
(69 20. y^ith 7ne, and there was none, and for corriforters, and I
^" ^-^ found none. Let care be had for burying and building
sepulchres according to men's power; for that these too are
reckoned in Holy Scripture among good works ; and not
only in the case of the bodies of Patriarchs and other Saints,
and of all, whosoever they be, that lie in human carcases; but
even in that of the Body of the l^ord Himself they are held
up and praised who have so done. Let men fulfil towards
their friends these offices of a last duty, and alleviations of
their human sorrow. But those things which help the souls
of the departed, oblations, prayers, almsgivings, let those
much more carefully, earnestly, abundantly lay out for them,
who love their Iriends dead in flesh, not in spirit, not only
in a fleshly but in a spiritual manner also.
JJay^^ofif departedhring ihouijhts ofexceedingfear ^ hope. 887
SERMON CXXIII. [CLXXIll. Ben.]
On the same words of the Apostle, 1 Thess iv.
]. When we celebrate the days of departed brethren, we Skrm.
• CXXITI,
ought to have in mind both what should give hope, and[i73B.j
what should give fear. For on this score ought we to have i.
hope, forasmuch as precious in the sight of the Lord is the^^- 1'^,
death of His Saints: but on this score ought we to have
fear, in tliat, The death of sinners is very evil. And there- ^^\^^^
1 1 11 , • J • 22.Sept.
fore with a view to hope, The fust shall be tn everlasting 34,21.
memory; with a view to fear, From the evil hearing he shall^-^^^^
not fear. For there shall be an evil hearing than \\hich 7. Sept.
112
there can be none worse, when to those on the left hand g y
it shall be said. Depart ye into everlasting fire. From this '^^^^■'2^,
evil liearing the just shall not fear. For he shall be at the
right hand amongst those to whom it shall be said, Come, ye ^- ^^^
blessed of my Father, receive the Kingdom. But in this life,
wliich is passed midway before the supreme goods and
before the supreme ills, in the midst of middle goods and
ills, that is, on neither side, the supreme ; because both what-
ever good things a man may have here, in comparison of the
eternal good things they are nothing ; and whatever evil things
a man has trial of in this life, they are not even to be reckoned
in comparison of eternal fire ; in this middle state of life then,
we ought to hold fast what we have now heard out of the
Gospel, He that believeth in Me, saith He, liveth, though he^°^^'^^,
die. lie both announceth life, and denieth not life. He
that believeth in Me, liveth though he die. What is, liveth
though he die ? Though he die in body, he liveth in spirit.
Then He adds. And whoso liveth and believeth in 3Ie shall v- 26.
not die for ever. Though he die mark ye' ; how, if he shall ' certe
not die ? But though he die for a time, he shall not die for
ever, Tims is this question solved, that the words of truth
may not be contrary to one another, and may be able to
instruct the affection of picly. Therefore though we must
die in body, we live if we believe.
3 M
888 Our f,or(Vs tears for deaf h, not for y^ (lead, sand ion onrs.
Serm. 2. But our faith is exceedingly difTerent from all the faith
p^^g'^"jof the Gentiles on the resurrection of the dead. For this
^ they do not at all receive ; because they have no place to
Prov, 8, receive it. For the will of man is prepared by the Lord,
^^ P^that it may be a receptacle of faith. The Lord saith to the
John 8, Jews, 3Iy Word hath no hold in you. Therefore hath it
hold in those, in whom it findeth what can hold. For in
them doth the word which hath hold, find what can hold,
Lukeis, whom God in promising deceiveth not. For He Who
seeketh the lost sheep, both knoweth what He seeketh, and
where to seek it, and how to collect its scattered limbs, and
to bring it back to the one Salvation, and so restore it as
never more to lose it. Let us then console one another, even
by these our words. A man's heart may not possibly sorrow
at the death of one very dear; but better is man's heart when
it sorrows made whole, than by not son-owing, made inhuman.
John 11. Mary clave closely to the Lord, and sorrowed for her brother
"who was dead. But why marvellest thou that Mary sorrowed
then, when the Lord Himself wept? Now it may perplex a
man, how did He weep for the dead, when He forthwith
gives the order for him to live ? He did not wee^ for the
dead one, whom He raised up ; but for death which man by
sinning procured for himself. For if sin had not gone
before, doubtless death had not followed. Therefore the
death of the body also followed, which the death of the soul
preceded. The death of the soul preceded by forsaking
God, and the death of the body followed by the forsaking of
the soul. In the first he forsook with his own will, in the
second he was forced to forsake against his will. As though
it were said to him, " Thou hast withdrawn from Him Whom
thou oughtest to love, withdraw from that thou hast loved."
For who wishes to die ? No one assuredly ; yea so truly no
John2l,one, that it. was said to the blessed Peter, Another shall gird
^^' thee^ and carry thee whither thou ivouldest not. If then
there were no bitterness in death, there would be no great
courage in Martyrs.
iii. 3. Therefore also the Apostle saith, I would not have you
4 y^"^' to be ignorant, brethren, concerning them which are asleep,
that ye sorrow not, even as the Oentiles which have no hope.
He doth not simply say, that ye sorrow not ; but, that ye
Wemaysorrowat'if wreck of death, yetwithhopeofendlessjoy.S^d
sorroiv not in such wise as the Gentiles, which have no hope. Seum.
CXXIII,
For it must needs be that ye should sorrow; but when thou[]73,B/j
sorrowest, let hope console thee. For how dost thou not
sorrow, when the body which liveth by the soul, becomes
lifeless, by the soul's departure ? He who did walk lieth
on the ground, who did speak is silent, the closed eyes
receive not the light, to no voice are the ears opened ;
all the members' offices are ceased ; there is none to move
the steps to walk, the hands to work, the senses to perceive.
Is not this the house which some invisible inhabitant
once adorned ? He hath departed who was not seen,
there hath remained what may with pain be seen. This
is the cause of soiTowing. If this be the cause of sorrowing,
let there be this sorrow's consolation. What consolation ?
For the Lord Himself with commandment^, and ivith thcv.xa.
voice of an Archangel, and at the last trump, shall descend "*•'*■"'■
from Heaven, and the dead in Christ shall rise first; then tve^^ j;
which, are alive, and remain, shall he caught up together
leith them in the clouds to meet Christ in the air. Is this
too for a time ? No : but what is it ? And so shall we ever
he with the Lord. Perish sadness where there is so great
consolation ; let mourning be chased from the soul, let faith
drive away sorrow. In so great a hope the temple of God
ought not to be sad. Therein dwelleth the Good Comforter,
therein, the Promiser Who never deceiveth. Why bewail
we long the dead ? Because death is bitter ? Through it
even the Lord hath passed. Let these few words suffice
for your affection ; may He Who doth not withdraw from
your heart more abundantly console you; but vouchsafe in
such sort to dwell, that He may vouchsafe also at the end to
change us. Let us turn to the Lord, &c.
3 M 2
8i)0 Scr. loves to dioell on exceedivg love ofXt taJdng man into Him.
SERMON CXXIV. [CLXXIV. Ben.]
On the words of (lie Apostle, 1 Tim. i. " This is a human word, and
worthy of all acceptation, that Christ Jesus came into the world to save
sinners; &c." and on the Lesson of the Gospel, Luke xix. of Zaccheeus.
Against the Pelagians.
Delivered iu the Basilica of Celerina on the Lord's Day.
Serm. 1. We have heai'd the blessed Apostle Paul saying, It is a
[i/i.B.] human word, and worthy of all acceptation, that Christ
\ Jesus came into the world to save sinners, of whom I am
1 Tim.i , the first. A human word then, and worthy of all acceptation.
Why human, and not divine? Doubtless unless this human
word were divine also, it would not be tcorthy of all accepta-
tion. But this human word is in such wise divine also, as
Christ Himself is both Man and God. If then we do right to
understand that this icord is not human only, but divine also;
why did the Apostle prefer calling it human to divine ? For
as he would not have spoken falsely had he called it divine,
he hath not doubtless without a cause preferred to call it
human. He hath made choice then of that, whereby Christ
came into the world. For Pie came by that whereby He is
Man. For Whereby He M'^as God, He was here always. For
Jer. 23, where is God not, Who hath said, I fill Heaven and Earth?
Christ is assuredly the Power and Wisdom of God; Whereof
■Wisd.8,it is said. It reachcih from end to end mightily, oud su-cetly
doth it order all things. He was in the world then, and the
John 1, world was made hii Him, and the world knew Him not.
10. J ^
He was both here, and He came; He was here by Divine
Majesty, He came by human infirmity. Because He came
then by human infirmity, therefore in announcing His advent,
he said, A human word. The human race had not been
delivered, had not the Word of God vouchsafed to be human.
For so that man even is called human, who shews himself a
man, and especially who receives a man into his house. If
then he is called human who receiveth a man into his house,
how Human is He Who liath received Man into Himself?
ii. 2. Therefore // is a human word and worthy of all accept-
ation, that Christ Jesus came into the world to save sinners.
Mark the Gosjiel ; For the Son of Man hath come to seek
How weak man's iviil, seen m Adam; JwwfuUgrace^ iny'^ Man Xif 89 1
and save that which was lost. If man had not been lost, Serm.
the Son of Man had not come. Therefore man was lost, thon74_B.]
Man-God came, and man was found. Man was lost by free-
will; the Man-God came by liberating Grace. Dost thou
ask what power for ill free-will hath ? Call to mind man
sinning. Dost thou ask what power to aid God and Man
hath ? Mark in Him liberating Grace. In no way could it
be so shewn, how great the power of man's will is when usurped
by pride, to avoiding evil without the help of God; it could
not be more and more clearly manifested than in the case of
the first man. Behold then the first man was lost, and
where should he have been, had not the Second Man come?
Because the first was man, therefore the Second also Man,
and therefore the word, human. Yes verily, in no way doth
the kindness of grace, and the bounty of God's omnipotence
so appear, as in the Man, iJie Mediafor between God and ^ Tim.
men, the Man Christ Jesus. For what are we saying, my '
Brethren r I am speaking to those who have been nui'tured
in the Catholic Faith, or gained over into Catholic Peace.
We know and maintain that the Mediator between God and
men., the Man Clirisl Jesus, in so far as He was Man, is of
the same nature as vre ourselves are. For our flesh and His
Flesh are not of a di/Ferent nature, nor our soul and His
Soul of a different nature. He assumed this nature, which
He judged right to save. In nature He had nothing less
than we, but in guilt had He nothing. Nature pure, but not
human only. There was God, there was the Word of God.
And as thou one man, art soul and flesh ; so He too One
Christ, God and Man. Will any one then dare to say,
that our nature in Him, the Mediator, first merited God's
favour by free-will, and so deserved to be assumed, that
Man and God might be the One Christ Jesus ? Lo we may
say that by our virtues, by our conduct, by the conversation
of our lives, we have merited to be made the children of
God ; we may say, " We have received the commandment, if vjj
we keep it, and live well, we shall be admitted into the num-^^""™-
ber of the children of God." But did He first live as the Son o;.) iv'.'
of Man, and by well-living was Ho made the Son of God ^ ^^^' '^•^
note h.
He began by It, yea by It began, and by His assuming was Oxf.Ed.
made. For the Word icas made Flesh, that It mvjht direll j^i^^ i
14.
802 Z(icch<('us a lype nf (til loicly seekers of Jesus.
yERM. among us. The Word of God, the Only Son of God, as-
[i74.^B,l sunied the Soul and Flesh of man, not before deserving it of
Him, nor labouring in his own strength to receive that height
of glory, but altogether freely. For nothing ])receded that
assumption ; by the assumption He was made. A Virgin
conceived: before the Virgin's conception was there a man,
mediator? He was not assuredly before that just.' For how
was He just. Who was not even } A Virgin conceived, and by
the assumption of Man He thence began. With good reason
Ibid. was it said, We saw His glory, the glory as of the Only-
Begotten of the Father, full of grace and truth. Thou art a
Lukei6, lover of f\-ee-will, thou art about to say to thy Father, Give
me my substance which falleth to me. AVhat, art thou
committing thyself to thine own self? Better is He able to
]n-eserve thee, Who was able, before thou wert, to create thee,
i'i- Acknowledge Christ then, He is full of grace. He willeth
to pour out upon thee this whereof He is full ; He saith to
thee, " Seek thou My gifts, forget thine own merits ; for if
I were to seek for thy merits, thou wouldest not come to My
gifts. Lift not up thyself, be small, be Zacchaeus."
Lukei9, 3. But you will say, " If T should be Zacchaeus, I shall
not be able to see Jesus for the crowd." Be not sad, ascend
the Tree, where Jesus hung for thee, and thou shalt see
Jesus. And what kind of tree was it that Zacclifeus ascended ?
A sycamore tree. In our country it either grows no where
at all, or perhaps in some {^vf places rarely; but in those
parts there is abundance of this kind of tree and fruit.
Sycamores are said to be a sort of fruit like figs ; but still
there is some difference, which those who have seen or tasted
them can perceive. But as is indicated by the interpretation
' fatuc-c of the word, sycamores are in Latin by interpretation insipid'
figs. See now my Zacchaeus, see him, I pi'ay thee, wishing
in the crowd to see .Tesus, and not able. For he was low,
the crowd was proud ; and this crowd was a hindrance to
itself for seeing the Lord well, as is the case usually with a
crowd; he ascendedfrom the crowd, and now with no hindrance
from the crowd saw Jesus. For the crowd says to the lowly,
to those who are walking the way of lowliness, who leave
their injuries with God, who require not vengeance of their
enemies, the crowd insults them, and says, " Defenceless one.
ToseeChrist,ascendlreeofthe Crosft^benr it on y^/oreftead. S93
who canst not avenge thyself!" The crowd hinders Jesus Serm.
being seen; the crowd glorying and exulting when it hath n^^^g'i
the power to avenge itself, hinders Him being seen Who as
He hung said, Father, /org ive them, for they know not what^^^^^s,
they do. Him then Zaccheeus, in whom was figured the person " '
of the lowly, wishing to see, regarded not the hindering crowd ;
but ascended the sycamore, so to say, the tree of insipid fruit.
For we, saith the Apostle, preach Christ Crucified, to the^^^^-^y
Jeivs indeed a stumbling block : mark the Sycamore ; aiid to
the Qentiles foolishness. And again upon the Cross of
Christ the wise of this world insult us, and say, " What a
heart have ye, who worship a Crucified God?" What a heart
have we ? Not, it is true, yours. The wisdom of this world is ^^^^' ^'
foolishness with God. For we have not your heart. But
ye say that our heart is foolish. Say what ye will; let us
ascend the Sycamore, and see Jesus. For for this reason
cannot ye see Jesus, because ye are ashamed to ascend the
Sycamore. Let Zacchaeus lay hold of the Sycamore, let the
lowly one ascend the Cross. Nay, not ascend only ; lest he be
ashamed of the Cross of Christ, let him stamp It on the
forehead, where is the seat of shame ; there by all means,
there in the member in which shame is seen, there let that
be stamped by which he may escape shame. I suppose that
you mock at the Sycamore ; and it is It That hath made me
see Jesus. But thou dost mock at the Sycamore, in that
thou art a man; but the foolishness of God is wiser t/ian^Cov.i,
25
me?i.
4. And the Lord saw this Zacchaeus. He was seen, and
he saw; but unless he had been seen, he had not seen.
For whom, He hath predestinated, them He also called. It ^°™- ^»
is He who said to Nathanael, already as it were supporting \y^
the Gospel by his testimony, and saying. Can any good thing ^o}^^ i>
come out cf Nazareth ? The Lord said to him, Before that^, 43.
Philip called thee, when thou wast under the fig-tree, I saw
thee. You know whereof the first sinners, Adam and Eve,
made themselves aprons. When they sinned, they 7nade Gen. 3,
themselves aprons of fig-leaves, and covered their shame;''
because by sinning they did what caused shame. If then
the first sinners, irom whom we derive our origin, in whom
we were lost, that He might coine to seek and save that\^^^^^^
804 Xt's look infuses grace ; hath usin His Hairfjhat ice may Him.
Skrm. u-Jiich was lost, if they made themselves aprons of fig-leaves
nrJ^ai lo ^^it^G their shame; what else is meant by, Whcrn thou wast
under the Jig-tree, I saw thee; but, " Thou hadst not come
to the Purifier of sin, unless He had first seen ihee in the
shadow of sin ?" That we might see, we were seen; that we
Ps. 58, might love, we were beloved. My God, His mercy shall
11. Sept.
69 10. prevent me.
^- ^' 5. Now then, the Lord Who had received Zaccha3us into
His Heart, vouchsafed to be received into his house; and
Luiei9, said, Zacchoius, make haste and come down, for I must
abide in thy house. A great boon he thought it to see
Christ. He who thought it a great and ineffable boon to
'meruit see Him passing by, on a sudden was* thought worthy to
have Him in his house. Grace is infused, /a<7/^ worketh by
love; Christ is received into the house, Who was dwelling
V- 8. already in the heart. Zaccha^us says to Christ, Lord, the half
of my goods I give to the poor, and if I have defrauded any
man of aught, I restore fourfold. As if he had said, " With
this view I hold the half, not as a fund to possess, but from
whence to pay." Lo what it is truly to receive Jesus, to
receive into the heart. For there was Christ, He was in
ZacchfEus, and of Him he was saying to hiiuself what ho
Ephes. iicard out of His mouth. For thus the Apostle saith, That
3, 1/ .
Christ may dwell in your hearts by faith.
G. Now then because he was Zaccha^us, because he ivas
chiif of the puhlicans, because he was a great sinner; that
crowd, whole as it thought itself, which hindered him from
seeing Jesus, marvelled, and found fault that Jesus had
entered into a sinner's house. This was to find fault, that
^' the Physician had entered into the sick man's house. Be-
cause then Zaccha3us was derided as a sinner, but in truth
was derided, the healed by the unhealed, the Lord answered
Lukoi9, the deridcrs, To-day is salcalion come to this house. Lo,
wherefore I have entered in, to-day is salvation come.
Assuredly, if the Saviour had not entered, sabation had not
come to that house. Why then dost thou marvel, thou sick
one ? Do thou too call .Jesus, do not fancy thyself whole.
He hath hope in his sickness, who receiveth the physician;
he is sick past hope, who in maihiess striketh the physician.
What sort of madness tlien is his, who killeth the physician?
Infaiit Baptism and Cojnmiuiion prove original sin. 895
But how great the goodness and power of the Physician, Serm.
Who of His Own Blood, hath made a Medicine for His n'j-4.B j
maddened murderer ? For it was not vvithovit effect that He
Who had come to seek and to save that which was lost, as
He hung said, Father, forgive them, for they know not what L\i\e23,
they do. " They are mad, I am the Physician; let them rage^**"
on, I bear it patiently; when they have killed, then will I
heal them." Be we then of the number of those whom He
healcth. // is a human saying, and worthy of acceptation, iTimA,
thai Christ Jesus came into the world to save sinners ; great ^^"
and small, to save sinners. The Son of 3Ian came to seek anc/Lukei9,
save that which was lost. ^^'
7. He that saith that the age of infancy hath nothing for vi.
Jesus to save, deniclh that Christ is Jesus for all faithful infants.
He who saith, I repeat, that the age of infancy hath nothing
in it for Jesus to save, saith nothing else than that the Lord
Christ for faithful infants, that is, infants baptized in Christ,
is not Jesus. For what is Jesus ? " Jesus" is, by interpretation,
" Saviour." " Jesus" is " Saviour." Whom He doth not save,
by not having in them aught to save, for them He is not Jesus.
Now if your hearts tolerate, that to any baptized Christ is
not Jesus, I know not whether your faith can be acknow-
ledged to be in the sound rule. Infants they are, but they
are made His members. Infants they are, but they receive
His sacraments. Infants they are, but they are made par-
takers of His Table, that they may have Life in them. Why
dost thou say to me, " He is sound, he hath no corruption'?" ' vitium
Wherefore dost thou ran to the Physician with him, if he
have no corruption? Dost thou not fear lest He say to thee,
" Away from heaice with him whom thou deemest sound ?
The Son of 3Ian hath not cojne, save to seek and to save that
which teas lost. Wherefore bringest thou him to Mc, if he is
not lost?"
8. It is a human saying, and worthy of all acceptation, vii.
tliat Christ Jesus came into the world. Wherefore came He
into the world ? To save sinners. None other cause was
there why He should come into the world. Not our good
deserts, but our sins brought Him from heaven. This is the
cause why He came, To save sinners. And thou shall call. Matt, i,
saith he, His Name Jesus. Why shall thou call His Name '
^QQ Shew love in baptizing infanta ;horn of jiesh, they too arejlesh
Seum. Jesus? For He shall save His people from their sins. Thou
?^^^^\shalt call His Name Jesics. Why Jesus? What is the
reason of this Name? Hear why: For He shall save His
people. From what? From their sins. His people from
their sins. W^hat! do not babes appertain to this people,
whom Jesus shall save from their sinsf Plainly they do ap-
pertain, they appertain, my Brethren. So hold last in your
hearts, so believe, when in this faith ye bring little ones to
the gi-ace of Christ; lest if ye have not this faith in yom'
hearts, ye with your tongue kill those for whom ye answer.
Decidedly, Brethren, whoso coraeth not with the babe with
this faith, is a deceiver. " He is sound, he hath no harm,
hath no coiTuption ; but I will take him to the Physician."
Why ? " Because it is the custom." Dost thou not fear,
lest the Physician say to thee, '' Take him away with thee
Matt. 9, hence ; they that be whole need not a physician, but they
that are sick.
viii. 9. I would recommend to your affection their cause who
cannot speak for themselves. Let all infants be considered
as wards, those even who have not buried their own parents.
All the number of predestinated infants look for a guardian
in the people of God, who wait for the Lord the Saviour.
That poisoner wounded the whole mass of mankind in the
first man ; no one passeth to the Second from the first, but
by the Sacrament of Baptism. In babes boi'n, and not yet
baptized, let Adam be acknowledged-, in babes born and
baptized, and thereby born again, let Christ be acknowledged.
Whoso acknowiedgeth not Adam in babes when born, will
not be able either to acknowledge Christ in them when bom
again. But, " \^■hy," they say, " does a faithful man, already
baptized, with his sin now forgiven, beget one who is with
the sin of the first man ?" Because he begetteth him by the
John 3, flesh, not by the spirit. That which is born of the flesh is flesh.
g'p And if our outward man, saith the Apostle, be corrupted, yet
4, 16. the inward is renewed from day to day. From that in thee
which is renewed, thou dost not beget the infant; from that
in thee which is corrupted thou bcgettest the infant. Thou,
that thou mayest not die for ever, wast born, and born anew;
he now born, is not yet born anew. If by thy now birth
thou livest, suffer him too to be born anew and live ; suffer him.
To deny needoflnf. Baptism, denies rule offaHhS^Xi's wordsS97
I say, to be born anew, suffer him to be born anew: why Sebm.
dost thou oppose ? Why by novel disputations try to break n^4,'B i
the ancient rule of faith ? For what is that thou sayest, '
" Little children have not even original sin at all?" What is it
that thou sayest, but that they should not come to Jesus ?
But Jesus crieth out to thee, Suffer little children to come Mark
unto Me. Let us turn to the Lord, &c. ' *'
SERMON CXXV. [CLXXV. Ben.]
On the same words of the Apostle, 1 Tim. i. " It is a faitliful word, and
worthy of all acceptation, &c."
1. What has just now been read out of the Holy Gospel, j,
the same also doth the Apostle Paul say, whose words are
these; It is a faithful word and worthy of all acceptation, ' Tim.
that Christ Jesus came into the world to sav^e sinners, of '
whom I am the first. None occasion was there for Christ
the Lord's coming, but to save sinners. Take away diseases,
take away wounds, and there is no occasion for medicine.
If a great Physician hath come from heaven, some great one
was lying sick throughout the whole compass of the world.
This sick one is the human race. But all have not fait h. 2 Thess.
The Lord knoweth them that are His. The Jews wercg'^jj,
proud, they lifted up themselves, they were high-minded, 2, 19.
they thought themselves righteous, yea, moreover, they ac-
cused the Lord gathering sinners together. They then who
were proud and high-minded, were left in the mountains,
they belong to the ninety and nine. What is, " were left in
the mountains?" Were left in earthly swelling. What is,
" belong to the ninety and nine ?" They are on the left
hand, not on the right. For the ninety and nine are reckoned
on the left hand ; add one, you pass over to the right. He
came then, as He saith Himself in another place; The Son o/'Lukel9,
Man came to seek and to save that which teas lost. For the '
whole was lost; by the sin of one, in whom the whole was,
the whole was lost. But One came without sin, to save
from sin. But, what is worst, by pride they were at once
sick, and believed themselves to be sound.
898 Xt madeo/His own Blouda MedicineJ'or those who shed It.
Seum. 2. They arc the more dangerously sick, who through fever
[175.H.] ^^a^'c lost their mind. They laugh, and the sound weep. For a
man in plircnzy laughs; but he is not .sound, Yea,moreover,he
who is of sound mind, weeps for the phrenzied one who laughs,
ii. At fust, if you propose these two things, which is best, to laugh,
or to weep ? Who would not choose for himself to laugh ?
Yea, by reason of the wholesome sorrow of repentance, the
Lord ])laced duty in weeping, blessing in laughing. How?
LukeO, 'When He said in the Gospel, Blessed are Iheytliat weep, fur
they shall laiujh. Duty then is in weeping, in laughing the
reward of wisdom. For He put laughing for joy, not its
'ciichin- boisterous' uproar, but exultation. If then you propose these
nem ^^^o things, and ask which of them is best, to laugh, or to
weep; every man would wish to laugh, and none to weep. Yet
further, if you add certain persons to these affections, and
propose it with the persons thus; " Which is best, to laugh in
phrenzy, or to weep in sound mind?" A man would choose
for himself weeping witli soundness of mind, rather than
laughter with madness. So great is the blessing of sound-
ness of mind, that it is preferred even with weeping.
These people then who thought themselves sound, were
much the more dangerously and desperately sick ; and in
this sickness whereby they had lost their minds, they even
^cc-ede- struck^ the Physician. Nay, not struck merely; 1 will say
the whole; not only struck Him, but even killed Him. But
He, even when He was being killed, was the Physician;
He vvas beaten the while He was curing them ; He endured
the fury of the phrenzied, yet did not desert the sick; He
was seized, was bound, was struck with buffettings, received
strokes with the reed, was derided, insulted, lastly, was
brought to the judgment, condemned, hung uj)on the Tree,
they raged around him on every side, yet was He the Phy-
sician.
3. You recognised the plu'enzied people, recognise the
Luke23, Physician too. Father, for (jive them, for they know not what
they do. They in madness were raging, and in their rage
were shedding the Physician's Blood ; but He even of His
iii. very JMood was making Medicines for the sick. For in
truth He did not say in vain. Father, foryive them, for they
know not what they do. The Christian prays, and his
XtprnysasMon^hcorsas God ;he(irdforif Jews who deio Him 890
prayer is heard ; Christ prayeth, and is not His prayer heard ? Serm.
For He Who with the Father heareth prayer, in that He isny^B i
God, how is He not heard as Man, Which He was made for
us? Undoubtedly He is heard. There they were, there
they were raging; of them were those who blamed Him, and
said, Behold, He caleih iviih j^uhlicans and sinners. TheyJ\rnrk2,
were among that people, by whom the Physician Himself was
being killed, and in His Blood was being prepared an An-
tidote even for them. For whereas the Lord not only poured
out His Blood, but expended even His Death to prepare
a Medicine; He rose again to set forth an example of the
Resurrection. In His own patience He suffered, to teach
our patience ; and in His own Resurrection He shewed forth
patience' reward. Again, as ye know and wo all confess.
He ascended into heaven, then the Holy Spirit before
promised was sent by Him. For He had said to His
disciples. Tarry ye in the city, until ye he endued with Luke24,
Power from on High. Accordingly His promise also came,
the Holy Ghost came, filled the disciples, they began to Acts 2.
speak in tongues of all nations; in them the sign of unity
came out. For one man spoke then in all tongues ; for that
the unity of the Church was to speak in all tongues. They
who heard it were amazed. For they had known that they
were simple' men, of one tongue only; and they marvelled and» idiotas
were astonished that men of one tongue, or at most two, should
speak in the tongues of all nations; they were stricken with
amazement, they lost their elation, of a mountain they become
valleys. If they are now lowly, are valleys ; they hold what
you may pour into them, they do not let it go. If water
comes on a high steep, it runs down, and flows off; if it come
on a hollow, and low place, it is both holden and it settles.
Such now were they, they were amazed, they marvelled, they
had lost their fury.
4. At last as Peter spake to them, they were pricked, and iv.
that was brought to pass in them which the Psalm had
predicted, / am turned in my anguish, while the thorn za-Ps.3i,4.
fastened. What is the thorn ? The pricking of repentance. 32.E.V.
Thus you have the very words of Scripture in the Acts of
the Apostles: They were pricked in heart, and said to the^ctsi,
37. &c.
900 Christ loves sinners, that they may cease to ie sinners.
Serm. Apostles, What shall xte do ? Why said they, what shall we
nrs^B.V^^-^ " ^^6 know what we have done; what shall we do?
As far as our own doings are concerned, salvation is desperate ;
be there in your counsel, if it may be so, some hope of
recovery. We know what we have done, tell us what to do.
What is it we have done ? For we have killed no common
man ; and great wickedness had we done, had we killed any
innocent man. We have made choice of a robber, we have
killed an Innocent One ; we have made choice of one dead,
we have killed the Physician; tell us, wAa^ shall we do?'*''
And Peter, " Repent, and he baptized every one of you in the
Name of our Lord Jesus Christ; that ye may pass over from
the ninety and nine to the hundred;'''' because when ye were
among the ninety and nine, ye did not deem repentance
necessary for you, yea moreover ye insulted the Lord gather-
ing sinners and wishing to make them penitents. Now then
pricked as ye are, in that ye have come to the knowledge of
your sin, Repent, and he baptized every one of you in the
Name of our Lord Jesus Christ; be baptized in His Name,
Whom chargeable with no crime ye killed ; and your sins are
forgiven you." They were brought back to hope; they
sorrowed, they groaned, were converted, were healed. These
Luke are they; Father, forgive them, for they know not what they
do.
v. 5. Let not any one of you then. Dearly beloved, when he
hears that the Lord Jesus Christ came not for the righteous,
but for sinners, love to be a sinner; lest haply he say in
his heart, " If I should be righteous, Christ doth not love me;
if I should be a sinner. He loveth me ; in that for sinners, not
for the righteous, He came down." For He answereth thee,
" If thou hast acknowledged the Physician, why hast thou
not feared the fever ?" Of course, the Physician comes to the
sick man, it is plain ; but for this cause cometh the Physician
to the sick man, that he may not be sick always. What say
we then ? what do we pronounce ? what lay down ? Doth
the Physician love the sick, or the sound? He loves what
he wishes to make; not what he finds. He comes it is true
to the sick, he does not come to the sound; but do not
regard this that He comes to the first, and does not come to
Paul, as Saul, cJiief of sinners; a hitter persecutor. 901
the second; for He loves the sound more than the sick. For, Serm.
that you may know that He loves the sound more than the [175^3.1
sick; would He make what He should hate ?
6, Therefore give heed to the Apostle Paul; It is a faith- l Tim.
ful word, and worthy of all acceptation, that Christ Jesus '
came info the world to save sinners, of u)hoin I am the Jirst.
He said, Of whom. I am the first. How was he the first?
Were there not before him so many Jews, sinners ? Were
there not before him sinners among all mankind? Was no
one among all men before him bound in sin ? Was not
Adam before him, who sinned first, and ])lunged us all head-
long into death .? Wliat is, 0/' ivhom I am the first? " Of
those to whom He came I am the first ?" But neither is this
true. Peter was chosen first, Andrew first, the other Apostles Matt. 4,
first, thou art the last Apostle ; how sayest thou, Of wJiom- I
am the first? So then, the last Apostle, the first sinner.
And how this, " the first sinner ?" Peter sinned before thee
when he thrice denied the Lord Himself. I will not say, Mat.26,
how that even he, had he not been found a sinner, would not^"*" ^^*
have passed over from the left hand to the right.
7. What then is. Of whom I am tlie first? In that I am vi.
worse than all. Therefore hy first he would have understood
" the worst." As in the case of builders, when any one wishes
to build, what does be say.'' " Who is the first builder here?
who is the first carpenter?" Or if one wishes to be cured,
" Who is the first physician here ?" He does not of course
ask, who is the first in age, or who is the first in profession ;
but, who is the first in skill ^. As they in skill first, so he in' arte
iniquity first. Why Paul in iniquity first? Recal Saul to
mind, and you will find out. You are thinking of Paul,
you have forgotten Saul ; you are thinking of the shepherd,
you have forgotten the wolf. Is it not he, whom one hand
sufliced not for stoning Stephen, and who kept the clothes of Acts 7,
the others? Is it not he, who was persecuting the Church
everywhere? Is it not he, who had received letters from Acts 9,
. 2
the Chief of the Priests? Because it was not enough for him
to persecute the Christians, who were in Jerusalem ; but he
wished to go to other places, where he might find them, and
bind them, and bring them to be punished. Was he not,
when on his journey he loas breathing and panting after
002 Paul, as Saul, prcjifjured by Said pemccutitKj David.
Serm. filaitghter, struck from heaven, and thunderstruck licard lie
[i75.H.]not the Voice of the Lord unto salvation? Whilst he is
walking, he is thrown to the ground : he is struck blind,
that he may see. He then who was the first persecutor,
there was not a worse than he.
vii. 8. Hear ye whereby ye may understand this better. The
Lord Christ Himself spake to Ananias, when Paul had been
Acts 9, now struck down, and raised up; and said to him, " Go to that
street, thou wilt find Saul of Tarsus in Cilicia there, speak
to him. Fur lie liath seen one Ananias coming in to him,
and baptizing him." He heard Saul's name, and trembled in
the hands of the Physician Himself. But what is more
pleasant, from whom Saul was named, I believe you re-
collect, yet for their sakes who do not, I would mention it.
is^q'?- "^'^'^^ ^^'^^ ^^^^^ persecutor of David. Christ was in David, in
David was Christ prefigured, in Saill, Saul was prefigured ;
as a David to Saul from heaven, Saul, Saul, uhi/ persecutest
iJiOH 3Ie? Ananias is by interpretation s//e^/? ; The SliL't^herd
was speaking to the sheep, and the sheep feared the wolf.
So much had the fame of this wolf gone before, that the
sheep could not think itself secure, not even in the Shepherd's
hands. And the Lord spake to him, as to a trembling sheep.
For when he had heard this, he said," Lord, I have heard of
this man, hoio much evil lie hath done to Thy Sainls in
Jerusalem, and now it is said, that he hath received letters
from the Chief Priests, to briny bound whomsoever lie may
get hold of. Whither art Thou sending me .'* a sheep to the
wolf?" But He gave no ear to this excuse. For He had said
Matt, already to His few lambs, Behold, I send you as sheep in the
10, 16. ^^iidf-i qJ icolves. " If sheep have been sent in the midst of
wolves, why art thou afraid to go, Ananias, to him who is a
wolf no longer? Thou didst fear the wolf; but the Lord
thy God answereth thee, " Of this wolf I have made a sheep ;
of the sheep I will make a shepherd."
9. As this same Saul then, afterwards Paul, congratulates
himself that he had attained to God's mercy, because he was
viii. found ilte first, that is preeminent, in sins: And nevertheless
1 Tim. J obtained mercy; that in me Christ Jesus might shew forth
all long-suffering, because of them which should believe on
Him unto lij^e everlasting ; that all may say to themselves,
Cured by humility ^sicken loe not hy pride .^ as tho'' the cure aura's. 903
" If Paul was made whole, wherefore do I despair ? If one so Sehm.
desperately sick was healed by so Great a Physician, whyM75y%
should not I adjust those Hands to my wounds? shall I not
hasten to those Hands ?" That all men might say this, there-
fore was Saul of a persecutor made an Apostle. Because
where a physician comes, he looks out there for some one
in desperate case, and heals him ; and if he find him ever so
poor, yet find him in desperate case; he does not look for
pay there, but sets forth an impression of his skill. I will
say then what I had begun. As Saul, I say, congratulates
himself on being taken up and healed by Christ, because
he was a sinner, and did not say, " Let me continue in sin,
because Christ came for me, not for the righteous;" thou loo,
who hast heard that Christ came for sinners, do not thou
sleep on in thy sweet couch; but hear the same Paul saying,
Eise thou that steepest, and arise from the dead, and Christ Ephes.
shall give thee light. Love not the bed of sin. Thou hast -^^ ^^ ^^
turned all his couch in his tveakness: was said before, ^^pt.
(41 3.
Arise, be sound, love sound health, and go not through pride e. V.)
again from the right hand to the left, from the valley to the
mountain, from lowliness to swelling. When thou shalt have
been made whole, that is, when thou shalt have begun to
live righteously, ascribe it to God, not to thine own self.
For it was not by praising thyself, that thou hast been made
whole; but by pronouncing against thyself. For if through
pride thou shalt praise thyself, thou wilt be more grievously
sick. For everyone that exaltetli himself, shall be humbled ;Lukei8,
and he that humbleth himself, shall be exalted. Let us ^*"
turn to the Lord, &c.
SERMON CXXVI. [CLXXVI. Ben.]
Ou the three lessons of the Apostle, 1 Tim. i. " It is a faithful word, and
worthy of all acceptation, &c." Of the Psalm xciv. " O come, let us95.E.V.
adore, and fall down before Him, &c." And of the Gospel, Luke xvii.
about the ten lepers cleansed by the Lord. Against the Pelagians.
1. To what the Lord vouchsafeth to teach us out of the i-
sacred lessons, do ye. Brethren, give attentive ear, whilst He
3n
904 Infants hrouyht to Baptism hy the Church.
Serm, givctli, and I minister. We have heard the first lesson of
U7C TR 1 ^^^^ Apostle ; It is a faithful word, and ivorthy of all accepta-
\ Tim. tiou^ that Christ Jesus came into the world to save sinners, of
^'1^- whom I am the first. But for this cause I obtained mercy y
that in me Christ Jesus might sheio forth all His long-
suffering, as an ensample to them which should hereafter
believe on Him unto life everlasting. This we have gathered
from the Apostolic lesson. Then we chanted the Psalm,
exhorting one another, with one voice, with one heart, saying,
Ps.94,6. O come, let us adore, and fall down before Him, and weep
(M 'E. ^^for^ ff^^ Lord Who made us; in the same Psalm too, Let us
"V-) prevent His Face with confession, and make a foyfid noise
unto Hiin with psalms. After these, the lesson of the Gos-
pel shewed us the ten lepers cleansed, and one of them a
stranger, giving thanks to his Cleanser. Let us treat of these
lessons, as well as for the time we can, saying a few words of
each; and to the utmost of our endeavours, by the Lord's
assistance, not so dwelling on any of them, as to offer an
hindrance to the other two.
2. The Apostle sets before us the science of thanl<sgiving.
Remember ye the burden of the last lesson from the Gospel,
how the Lord Jesus praiseth him that giveth thanks, reproves
the unthankful, cleansed in skin, leprous in heart. What
ii. then said the Apostle ? It is a faithful word, saith he, and
1 Tim. worthy of all acceptation. What is this word ? That Christ
' ' Jesus came into the world ? For what ? To save sinners.
What art thou ? Of whom / am the first. Whoso saith,
" I neither am a sinner, nor have been a sinner," is unthank-
ful to the Saviour. No single man in that mass of mortals
which hath come down from Adam, no one man at all is there
not sick, none without the grace of Christ healed. What
question do you make of infants, if the}^ be sick by descent of
Adam? For they too are carried to the Church; and if they
cannot run thither on their feet, they run with other's feet,
that they may be healed. Mother Church lendeth them the
feet of others that they may come, the heart of others that they
may believe, the tongue of others that they may confess; that
since for that they are sick they are neighed down by another's
sin, so when they are whole, they may be by another's confes-
sion for them made whole. Let no one then whisper strange
Doctrine of original sin the faith of the Fathers. 905
doctrines into your ears. This the Church hath ever held, Serm.
ever maintained; this hath she received from the faith of therj^gg-j
Fathers'; this she ever guardeth perse veringly unto the end. i majo-
For they that are whole need not a j)hysician, but they that^^
are sick. What need then had the infant of Christ, if he be 12.
not sick ? If he be whole, why by the hands of those who
love him, seeketh he the Physician ? If when infants are
carried, they are said to have no birth-sin at all, and they
come to Christ ; why is it not said in the Church to those
who bring them, " Away with these innocents hence ; they that
are whole need not a physician, but they that are sick; Christ ^f. 13.
cayne not to call the righteous, but sinner sf' It was never
said ; nay, nor ever will be said. Let every one then,
Brethren, speak what he can for him who cannot speak for
himself The guardianship of wards is earnestly recom-
mended to Bishops, how much more the grace of infants?
The Bishop protects the ward, that he may not, when his
parents are dead, be oppressed by strangers. Let him cry
out more for the infant, for whom he fears, lest he be by his
parents killed; let him with the Apostle cry out, It is a
faithful word, and worthy of all acceptation, that Christ
Jesus came into the ivorld, for no other cause than to save
sinners. Whoso cometh to Christ, hath something in him
to be healed; whoso hath not, there is no reason why he
should be presented to the Physician. Let parents choose
one of the two, either let them confess that in their little ones
sin is healed, or let them give over presenting them to the
Physician. This is nothing else than to wish to present one
in sound health to a physician. What art thou presenting ?
"Onetobebaptized." Whom? "An infant." Towhomartthou
presenting him ? " To Christ." To Him assuredly. Who came
into the world. "Just so," says he. Wherefore came He into
the world? To save sinners. Hath he then whom thou art
presenting, aught in him to be made whole? If thou shalt
say, " He hath;" by confessing thou etfacest; if thou shalt
say, " He hath not;" by denying, thou dost retain.
3. To save sinners, saith he, of ichom I am the first, iii.
Were there no sinners before Paul ? Assuredly at least
Adam himself was before all, and the earth being full of
sinners was destroyed by the deluge, and since, how many!
3 N •>
i)06 Marvel of S. PauVs cure, an encourayement to the despairing.
Sekm. How is it true, / (im thejirst? He called himself the first,
riVo.li.l ^^*^t '" the order of sinners, but in the greatness of sin. He
had his mind on the greatness of his sin, wliereupon he
called \\\iw!ie\( tlie first of shiners ; as among advocates, for
example, " the first," is used ; he is the first, not in that it is
more years since he began to plead; but in that since he
began, he hath surpassed the rest. Let the Ajjostle then say
1 Cor. in another place, whereby he is the first of sinners ; /, saith he,
^^' ^' am the last of the Apostles, that am not worthy to be called an
Apostle, because I persecuted the Church of God. None
more violent among persecutors ; none therefore before him
among sinners.
1 Tim. 4. But, sailh he, / obtained mercy. And he setteth out
' ■ the cause wherefore he obtained mercy ; That in me, saith
he, Christ Jesus viiyht shew forth all lony-sufferiny, as an
ensample unto them whiclt should hereafter believe on Him
unto life everlasting. " Chi'ist," he says, " designing to
give pardon to sinners who turn to Him, even to His Own
enemies, chose me His most bitter enemy first ; that foras-
much as He healed me, none of all others might despair."
iv. This physicians do, when they come to places where they
are unknown, they choose out first some desperate cases to
cure ; that in them they may at once exercise benevolence, and
convey an impression of their learning ; that each one in
that place may vsay to his neighbour, " Go to that physician,
assure yourself, he will cure you." And he says, " Cure me?
Do you not see what I am suffering?" " I have known
something like it; what you are suffering, I in truth have
suffered too." So saith Paul to each several one that is
sick, and disposed to despair of himself. " He that cured
me, hath sent me to thee, and said to me, ' Go to that
despairing one, and tell him what thou once hadst, what
in thee I healed, how quickly I healed. 1 called from
Acts 9. heaven, with one voice I struck and threw down, with an-
> erexi Other I made erect and elect', with a third I filled and sent,
et elegi ^-^^ ^ fourth I set free and crowned. Go, say to the sick,
cry out to the desperate ; It is a faithful icord, and worthy
of all acceptation, thai Christ Jesus came into the world to
save sinners.' Why fear ye.'' why tremble? Of whom I am
the first ; I," saith he, " am speaking to you, the whole to the
All good in us from God, sin only our own. 907
sick, the standing to the lying down, the assured to the Skrm.
despairing. For /or this cause I obtained mercy, that in me [176.B.]
Christ Jesus might shew forth all long-suffering. Long
bare He my disease, and so took it away ; as a good physician
He tolerated patiently the phrenzied, He bare with me
striking him, He gave me to be struck for Him. He shewed
forth, saith he, in tne all long-suffering, as an ensample
to them which should hereafter believe on Him unto life
everlasting.'''
5. Do not then despair. Ye be sick, go unto Him, and v.
be healed; ye be blind, go unto Him, and be enlightened.
Both ye who are whole give Him thanks; and ye who
are sick, run to Him to be made whole : say all, O come, Ps.94,6.
let us adore, and fall down before Him; and weep before q^,')
the Lord Who made us, both men, and whole. For if He
made us men, and we made ourselves whole; we have made
something better than He. For a man whole, is better than
a man merely. If then God made thee, and thou hast made
thyself a good man; what thou hast made is the better.
Jjift not up thyself above God : submit thyself to God, adore,
iall down before Him, confess to Him Who made thee; for
no one re-createth, save He That createth; no one re-
makelh, save He Who made. This too in another Psalm, p^. 100,
He inade us, and not we ourselves. Of a truth when He^"
made thee, thou hadst nothing to do; but when thou once
art, thou hast thyself too somewhat to do ; to run to the
Physician, implore the Physician, Who is every where. And
that thou mightest implore Him, He hath stirred up thy
heart, and given thee the power to implore. For it is God, Phil. 2,
saith he, Who worketh in you both to will and to do of His ^'
good pleasure. For in order that thou mightest have a good
will. His Vocation preceded. Cry out. My God, His Ps. 58,
mercy shall prevent me. That thou shouldest be, that thou L^g'^^jP*^"
shouldest feel, that thou shouldest listen, that thou shouldest E. V.)
consent, His mercy prevented thee. It hath prevented thee
in all things ; do thou too in some thing prevent His wrath.
*' In what," you say, " in what?" Confess that in all these
things whatever of good thou hast, thou hast from God,
whatever of evil, from thyself. In thy good things despise
not Him, nor praise thyself; and in thy evil things accuse
908 God forecomes us with all good, we Him hy owning all His.
Serm. not Ilim, nor excuse thyself; this is true confession. He
[1 7(>.B.] Who hath in so many good things prevented thee, is to
come to thee, and in examining His own gifts, and thy evil
things, He maketh examination how thou shalt have used
His good things. Therefore seeing that in all these gifts He
hath ])rcventcd thee, do thou see wherein thou mayest prevent
Ps.94,2. the Face of Him Who is to come; hear the Psalm, l^t tis
95.) prevent His Face with confession. Let us prevent His Face:
before He come, let Him be propitiated; before He is at
hand, let Him be appeased. For thou hast an High Priest
by AVlioni thou mayest appease thy God, yea, He is with the
Father, Himself God to thee. Who is Man for thee. So shalt
thou ynake a joyful noise in Psalms, preventing His Face ivith
confession. Make a joyful noise in the Psalm; preventing
His Face uith confessson, accuse thine own self; making
a joyful noise in the Psalm, praise Him. By accusing
thyself and praising Him Who made thee ; He will come,
Who died for thee, and will quicken thee.
vi. 6. This hold fast, in this persist. Let no one vary, let no
man be leprous. Inconstant doctrine, not having one colour,
signifies the leprosy of the soul ; and this Christ cleanseth.
Peradventure thou hast in something varied, and hast looked
into thyself, and changed thy judgment for the better; and
that which was various, hath been made of one colour.
Ascribe it not to thine own self, lest thou be of the number
Lukei7, of the nine who gave not thanks. One gave thanks ; the rest
were Jews : he was a stranger, he was a figure of the strange
nations, that number gave tithes to Christ. To Him then
we owe that we are, that we live, that we understand ; that
we are men, that we have lived well, that we have understood
rightly, we owe to Him. Nothing our own, but the sin we
1 Cor. have. For what hast thou, tvhich thou hast not received?
' Do ye then, ye especially who know what ye hear, lift up
your hearts to be healed of sickness, of variousness already
cleansed, and give thanks to God.
All, heathen too, condemn avarice, almost all obey it. 1)09
SERMON CXXVII. [CLXXVII. Ben.]
On the words of the Apostle, 1 Tim. vi. " We brought nothing into this
world, neither can we carry any thing away, &c."
1 . The statement of what I have to say, is the Apostolic serm.
lesson. We brought, saith he, nothing into this world, MyVn'i
neither can ive carry any thing away: having food and YY\mJ&
covering, let us be therewith content. For they ivho wish to"^- ^•^■
become rich, fall into temptation and a snare, and tnany and
hurtful desires, which drown men in destruction and per-
dition. For avarice is the root of all evil, which some v. lo.
coveting, have erred frotn the faith, and entangled themselves
in many sorrows. A subject worthy to make you intent to
hear, and me prompt to speak. In these words is avarice
set before our eyes: it is accused, let it not be defended;
yea being accused, be it condemned, lest its defender be
condemned with it. But I know not how it is that avarice
halh such power in the hearts of men, that all, or, to speak
with greater truth and caution, nearly all, maintain in words
its guilt, and will in deeds undertake its defence. Many
have said many and great and weighty and true things
against it, poets and historians and orators and philosophers,
and every kind of literature and professions hath spoken
much against avarice. But it is a great matter not to have
it, 3'ea much more is it not to have it, than not to be silent
touching its vices.
2. But what is the difference between philosophers, for
example, accusing avarice, and Apostles accusing the self-
same ? what is the difference ? If we give heed, Ave learn
something peculiar, which none save the school of Christ
hath. Behold what I have just now repeated, We brought
nothing into this world, neither can we carry any thing away,
having food and covering, let us be therewith content, many
have said. This too, Avarice is the root of all evil, there have
been who said. That which follows no one of them hath said:
But thou, O man of God, flee these things; but follow afters, u.
righteousness, faith, charity y with them that call on the Name^^'^'^'
910 Wretched^ that Xtians relurnfur God, should love the earth.
Sfrm. of the Lord out of a pure heart. Such words none of them
n^/^BJ ^^6^ spake. The solid substance of piety is far from rattling '
'c^repan- niouths. Wherefore, dearly beloved, seeing that there are out
^'^'"^ of our fellowsliip who have accused and despised avarice ; lest
they should to us or to men of God seem great, therefore, But
thou, 0 man of God. If they were in any way compared,
first we ought to make the distinction and to remember
that we do what we do for God's sake. For if the worship
of the True God be brought to bear, every lover of avarice is
reproved. Nevertheless the rule of piety ought to inspire
us with a greater carefulness. For it is disgraceful, and ex-
ceedingly shameful and lamentable, if the worshippers of
idols have been found subduers of avarice, and the worshipper
of the One God be by avarice subjugated, and he become the
slave of avarice, whose price is the Blood. The Apostle
iTiin.f), added, and said to Timothy, 1 adjure thee in the siyht of
God, Who qicickeneth all things, and before Christ Jesus
Who binder Pontius Pilate gave testi/nony, a good confession,
V. 14. (see how far this is from those others,) that thou keep the
commandment without blame until the coming of our Lord
Jesus Christ, Which in His jjroper times He sheiceth, Who
^- ^^- is the Blessed and Only Potentate, the King of kings, and
y^ 16, Lord of lords. Who only hath Immortality, and inhabiteth
the Light unapproachable. Whom no man hath seen nor can
see, to Whom be honour and glory for ever and over. Of
His family have we been made, into His family have we been
adopted ; His children we are, not by our merits, but by His
grace. It is too grievous and too horrible, that avarice should
Matt. 6, hold us to the earth; when we say to Him, Our Father,
Which art in Heaven, out of longing for AVhom all things are
disesteemed ; nor are the things among which we have been
born, born for us, seeing that we have been born anew for Him.
Be these things for necessity's use, not for love's affection ;
be they as the traveller's hostelry, not as the possessor's estate.
Refresh thyself, and pass on. Thou art journeying, think to
Whom thou hast come; for that Great is He Who hath come to
thee. In departing out of this life, thou makest room for the
next comer ; this is the condition of an inn ; thou wilt go,
that another may come on. But if thou wilt attain to a place
of perfect safety, let not God depart from thee, to Whom wc
Little needed; mor e, bur dens ; love of money to bejied, as a foe. 911
say, Thou hast led me through the paths of righteousness for Sekm.
Thy Name's sake ; not for my desert. Fm^B^l
3. The journey of mortality then is one thing, the journey p^2^,
of piety another. The journey of mortahty is a common ^^P^V
one, for in this walk all who are born ; in the other none V.)
save they who are born anew. To the former belong to
be born, to grow, to grow old, to die. For this food and
covering are necessary. Let there be sufficient charges for
this journey. Wherefore dost thou load thyself? Wherefore
in a short journey carry so much, whereby thou art not assisted
towards completing this journey, but more heavily laden rather
towards notcompleting this journey ? It is indeed exceedingly
to be wondered at, that thou wouldest have befal thee ; thou
loadest thyself, thou carriest a great quantity, money in this
journey oppresseth thee, and along this journey avarice
oppresselh thee. For avarice is the uncleanness of the
heart. Thou takest nothing out of this world, which thou
hast loved ; but vice which thou hast loved thou dost take
away. If thou persevere in loving the world, He That"
made the world doth not find thee clean. If then there be
moderate money for provisions by the way for temporal use,
it is within the established limit that is written. Without ^Aejieb.is
love of money, moderation is sufficient for the present. See ^•
what he built up first before all; without love, saith he; in
such wise thrust in the hand, that thou loosen the heart from
it. For if thou wouldest bind the heart by the love of money,
thou dost entangle thyself in many sorrows; and where
shall be, But thou, O man of God,fiee these things ? For he
does not say, " Relinquish, and forsake;" but Flee as it
were an enemy. I'hou wast seeking to flee away with gold,
flee the gold ; let thy heart flee it, and it is thy slave. Let
there be no cupidity, yet let not piety be lacking; there is
that thou mayest do with gold, if thou art the gold's master,
not its slave. If thou art the gold's master, thou doest with
it what is good; if its slave, it doeth with thee what is evil.
If thou art the gold's master, he that hath been clothed by
thee praiseth the Lord ; if thou art the gold's slave, he that
hath been spoiled by thee blasphemeth. Now cupidity
* Here is a paranomasia not to be ranter amas nmndum ; qui fecit »iwn-
maintaiued in translation, Si perseve- dum non te invenit mundum.
01 '2 Blessedness of imcard riches, God Himself.
Serm. makcth thee a slave, charity free. Thereby a slave if thou
[^.b!] flee not. But thoic, O ?nan of God, flee these things. In this
case if thou wilt not be a slave, be a fugitive.
4. Thou hast heard what to flee, thou hast too somewhat
to follow. For thou dost not flee for nothing, or so relinquish
as not to apprehend. Follow then after righteousness, faith,
godliness, charity. Let these make thee rich. Be these the
interior riches; no thi(f approacheth them, unless an evil
will shall give place to him. Make sure the interior chest,
that is, conscience. These riches no robber, nor any enemy
however powerful, nor incursion of foe or barbarian, nor
shipwreck finally, (from which though thou come out
stripped of all, thou comest out full,) shall be able to take
away from thee. For in truth he was not empty, though he
Job 1, might seem to have nothing without, who said. The Lord
'"^^^^' gave, the Lord hath taken aivay ; as it hath pleased the
Lord, so is it done; blessed be the Name of the Lord.
Laudable is this fulness, vast these riches ; empty of gold,
full of God; empty of all transitory means, full of the will of
his Lord. Why with so great labours and travels seek ye
after gold ? Love these riches, and be filled at once ; their
source is not hidden, if the heart be open ; He openeth the
heart with the keys of faith, yea He openeth and cleanseth
the ])lace to lay them up. Do not fancy thyself straitened ;
thy riches, thy God, when He entered in, Himself enlarged
thee.
Heh. 5. Therefore, Without the love of money moderation is
^'^' ^- sufficient for the present; why, the present? Because, We
brought nothing into this world, neither can ice carry any
thing away; iherefore for the present, not the future. But
what is it that deceiveth men for avarice's calculations.?
" What if I live long ?" He Who giveth life, giveth whereby
life may be sustained. In fine, let there be incomings, why
is treasure also sought after.? There is some return from your
business, some return from your craft, some return from your
connnerce; let it suffice, let there be no heaping of treasures;
lest where thou ])ut thy treasure, there thine heart abide
also, and thou hear in vain, " Lift it up," and answer falsely.
For when thou answerest and with the voice subscribest to
that most sacred word, art thou not accused by that very
E2icharistic prayer a loitiiess against covctousness. 913
heart within ? Pressed, yea oppressed though thine heart be, Serm.
doth it not say to thee within, " Thou art keeping me sunk fj;; gV
under the earth, wherefore dost thou lie ?" Doth it not, I say,
say to thee, " Am I not there, where thy treasure is?" Thou
liest then. Or doth He lie, Who said. For where tluj treasure Matt. 6
is, there shall thine heart be also? Thou sayest, " It shall ^^*
not be there." The Truth saith, " It shall be there." " But
it will not be there, because I do not love." Prove it by
deeds. Thou dost not love, but thou art rich. Thou doest
well indeed in attending to and distinguishing thy case;
thou distinguishest from him who is rich, liim who wishes to
be rich. Between the being rich, and the wishing to be
rich, there is a just distinction, it cannot be denied. In the
first case is wealth, in the other cupidity.
6, For thus the Apostle himself doth not say, " They who
are rich," but. They who wish to be rich fall into temptation, i Tim.
and a snare, and many and hurtful desires ; by wishing to ^' ^'
become, not by being. Therefore he saith desires. For
desire in a man is that whither he wisheth to attain. For no
one desireth what he hath. Avarice indeed is insatiable ; EccI. 5,
yet not even in those who have much can desire be spoken ^^•
of of that which they have, but of what they wish to have
more. Pie has that country-house, he desires to have that
other as well, vv'hich he has not: but when he shall have got
it, he will desire another; yet he will not desire what he has
now gotten, but what he has not. In wishing then to be
rich, he desires, he is inflamed, he thirsts, and as in the
dropsy, by drinking more, he thirsts more. Marvellous
is this resemblance in the disease of the body, a covetous
man is thoroughly dropsical in heart. For a dropsical man
in body is full of water, through water he is in danger, yet
with water he is not satisfied; so the dropsical in heart, the
more he hath, the more he wanteth. When he had less, he
wished for less, he took pleasure in his smaller store, he
fed cheerfully on his scanty fare'; but because he is now'^uccel
filled, he is^ become in his great abundance more insatiable of 2 locus
wealth. He drinketh daily, he cometh and is still athirst. "^^^"^"^
" If I have this, I shall be able to do that, I can do but
little, because I have but little." When thou shalt get this
914 Riches not destructive , if not loved.
Seum. too, thou hasi more wishing; need is augmented, not
cxxvii. T-,/-,vver.
^- 7. " But, 1 do not love," you say, " what I have, in order
that 1 may have my heart above." I entii'ely consent; if you
do not love, your heart may be above. For why should not
' renun-the free heart be above? But see if you do not love, call'
*'* yourself faithfully to account, not accused by me, but ques-
tioned by yourself. " Certainly," you say, " I do not love;
1 am rich it is true, but only because I am already, and not
because 1 wish to be, that I should fall into temptation and
a snare, and many and hurtful desires which drown men
in perdition. A grievous evil, horrible, perilous, fatal. I
am," you say, " rich already, I do not wish to be." You
are rich already, already, you say, you do not wish to be.
" No," you say. If you were not, would you not wish ?
" I would not," you say. Now then that thou art, and the
word of God hath found thee rich exteriorly, made thee rich
interiorly; receive what has been spoken to the rich. For
this which was said in these words, We brought nothimj into
this worliU neither can we carry any thing away; having
food and covering^ let us be therewith content. For they
who wish to become rich fall into temptation, and the rest.
They who wish, saitli he, to become rich; is as if spoken to
the poor. Have these words of the Apostle found thee poor?
Re]ieat ihcra, and thou art rich; repeat in the heart Irom
the heart, " 1 brought nothing into this world, neither can I
carry any thing away; having food and raiment, let me be
content therewith. For if 1 should wisli to become rich, I
shall fall into temptation and a snare." Say this, and stop
where thou wast found. Do not wish to entangle thyself in
many sorrows; lest when thou wouldest extricate thyself,
thou be torn. But hast thou been found rich ? There are
other words again for us to I'ecite; let not him who hath
been found rich think that nothing hath been said to him.
To the same Timothy the Apostle saith, to the same he
saith, to Timothy poor as he was he sailh ; for Timothy
as Paul was poor. What then should he be saying to
Tiujothy, a poor man, upon this which appertains to those
1 Tim. wlio have been found rich? Hear what: Char<)C, saith he,
6, ir.
To own the poor as brethren, safeguard ac/aivst pride of riches. 9 1 5
the rich of this world; for there are also rich of God, and Serm.
CXX VII
truly rich are there none save the rich of God, such as Paul [177 13 V
himself was, who said, For I have learned in whatsoever i'hii. 4,
state I am, tlierewitli to be content. But for the content-
ment of the covetous nothing sufficeth. Therefore, Charge,
saith he, the rich of this world. What shall I say to them ? Do
not wish to be rich ? They are found rich already; let them
hear what hath been said to them, of which the head is, ?iot
to be proud in their conceits. Riches are still being got,
and are loved much. A nest of pride is being got together,
where one may be nourished and grow; and what is worse,
not take wing, but abide. Therefore before all things,not to
be proud in their conceits. That he may understand, per-
ceive, think himself mortal, and the mortal poor his equals.
For the earth received both naked, both doth death wait for,
of both hath the fever no fear. The poor hath it on his
wallet on the ground, but the rich cannot alarm it when
it comes in his silver bed. Therefore, Charge the rich
of this world not to be proud in their conceits. Let them
acknowledge the poor as theirs; poor men are also men; of
unlike clothing, but a like skin; and if the rich man in his
death is embalmed in perfumes, there will not be the less
putrefaction, but only later; the putrefaction is later, is there
no putrefaction at all ? But let us grant, that both do not
putrefy; yet are not both without sensation? Charge the
rich of this world not to be proud in their conceits. Let
them not be proud in their conceits; and so will they be truly
such as they wish to seem; without love they will possess,
not be possessed.
8. But look to what follows ; Not to be proud in their 1 xim.
conceits, nor trust in the uncertainty of riches. Thou lovest^' ^'^'
gold; make it, if thou canst, sure, that thou mayest not fear
to lose it. Thou hast heaped wealth together; give thyself,
if thou canst, security. Nor trust in the uncertainty of riches.
Take thy hope away thence where thou hast fixed it. But
in the Living God. There fix thy hope, there the anchor of
thy soul, that the tempest of the world may not loosen thee
therefrom; in the Living God, Who giveth us all things
abundantly to enjoy. If all things, how much more Him-
self ? And in truth for enjoyment He will be Himself All
91G God Alone snfficet/t, is all, has nil in Him.
Serm. things to us. For, Who hath given us all things abundantly
'\\-^]^\to enjoy, doth not seem to inc said of aught save Himself.
For it seems to be one thing to use, another to enjoy. For
we use for necessity's sake, we enjoy for pleasure's sake.
Therefore these temporal things hath He given to use, Him-
self to enjoy. If Himself then, why is it said all things,
1 Cor. save because it is written, That God may he All in all ?
\o, 28. Therefore there let the heart be for enjoyment, that the
heart may be above. Loose thyself from hence ; but fasten
it there ; it is dangerous for thee in these temptations to
• vinculo remain without a cabled
9. Nor trust in the loicertainty of riches ; yet not no where ;
hut in the Living God, Who giveth us all things abundantly
to enjoy. What is so All things, as He Who made all? For
these all things could not have been made by Him, if He
had not known them. Who would dare to say, " God made
this which He did not know ?" He made what He knew.
He had it then before He made it ; but He had it in wondrous
manners, not as He made them, as He made things temporal
and transient, but as a workman maketh. He hath within
what he worketh without. In Him then are all principal,
immojtal, unfailing, abiding things, and God Himself is All
in all: Yea, to His Saints Himself will be All in all. He
JobnU, then sufficeth, Alone sufficeth, of Whom it was said, Shew ns
■ ■ the Father, and it siifficeth us. But, Have I heen, saith He,
so long time with you, and have ye not known Me? He
that hath seen 3Ie, hath seen the Father also. God, the
Father and Son and Holy Spirit, is All things. With good
reason He Alone sufficeth. If we be covetous, let us love
Him. If we desire riches, He Alone will be able to satisfy
Ps. 102, us, of Whom it is said, Who satisjieth thy desires icith good
"^Aq^ ' things. Is not this sufficient for the sinner? This so
E- V.) excellent, so great a good, is it not sufficient for the sinner?
By wishing to have all things, he hath the more lost all ;
1 Tim. for Avarice is the root of all evil. With good reason doth
' ' He by the Prophet rebuke the sinful soul that gocth a
whoring from Him, and saith, " Thou thoughtest if thou
didst depart from Me, that thou wouldest have something
Lukei5, more." But like that younger son, lo, thou hast fed swine;
'''■ lo, thou hast lost all; lo, thou hast been left in need, and
If you think you love not gold ^ prove it by f/iviny freely. 917
wearied out hast at last returned. Understand now how Seum.
that what thy Father gave thee, He was keeping more safely I'ly^^g'-j
Himself. " Thou thonghtest if thou didst depart from Me,
that thou wonkiest have something move." O sinful soul,
and full of whoredoms, become filthy, disfigured, become
unclean, and even in this condition loved. Return then to
the Beautiful, that thou mayest return to beauty ; return and
say to Him, Who Alone sufficeth thee, Thou hast destroyed -ps. 13,
all ivho go a ivhorlng from Thee. What then sufficeth, but^''*
what follows? But it is good Jor me to cleave to Got/? v. 28.
Therefore be the heart above, not in the earth, not in utterly
lying treasures, not in the place of corruption. For avarice
is the root of all evil. Even in Adam himself avarice was
the root of all evil. For he wished for more than he received,
because God sufficed him not.
10. What then thou art to do, O rich man, with the things
thou hast, give heed. Already thou art not 2^voud in -thy
conceits: right. Thou dost not /;v<s/ /?i the uncertainty of
riches, but hopest in the Living God, Who giveth us all
things abundantly to enjoy : laudable. Be not slothful then
in these things which follow. Let them he rich in good i Tim.
works. This let us see; what we do not see, let us '
believe. Thou saidst, " I have gold, but I do not love it:"
but thy not loving is within ; if I deserve aught at thy hands,
prove it also to me ; that which thou hidest not from thy
God, prove to thy brother also. " How," you say, " shall
I prove it?" By that which follows. Let them he rich in
good works, that they may distribute easily. For this end
be thou rich, that thou mayest distribute easily. For a poor
man wishes to distribute, and is not able ; with him is
difficulty, with thee facility. Let this be thy gain in being
rich, in that, when thou wishest to do, thou doest it at once.
Let them distribute easily, let them commiuiicate. Do they
lose it? Let them lay tip in store for tliemselves a good^'-'^^-
foundation against the time to come. And lest we should
desire this gold and silver and lands and these things
which appear beautiful in men's property even there, when it
is said to us, " Remove thither, there place your treasure;"
he hath admonished us against carnal cogitations, and sub-
joined, 21iat they may hold on the true^ life; not gold, i veram
Vulg.
918 Blessed exchange of earth, for heaven, God's gifts for God.
Seum. which abideth in tlie earth, not wealth of corruption, not
C XX VII
[177.B.] transient goods, but the true life. In a certain way then
we make a removal, when this passeth over thither, yet we
shall not have there, what we trans])ort hence. In a certain
way the Lord our God wisheth us to be merchant-men. Ho
maketh an exchange with us; we give what aboundeth here,
wo receive what aboundeth there; as many transact com-
mercial traffic, they give something in one country, and
receive something else where they come. For example,
a man says to his friend, " Receive gold from nie here, and
give me oil in Africa;" there is both a removal, and not
a removal ; he has at once received what he desires. This
exchange, my Brethren, is of a like kind with our trafficking.
What do we give, what do we receive? We give this which
we cannot take away with us, if we would. Why then doth
it perish ? Let that which is less be given, that that which
is greater may be found there. We give earth, and receive
heaven; we give things temporal, and receive eternal; we
give things corruptible, and receive immortal ; lastly, we
give what God hath given, and receive God Himself.
Let us not then be slothful in this exchange of things,
in this most excellent and ineffable traffic. Let it be a
profit to us that we are here, let it be a profit that we
have been born, let it be a profit that we are in exile. Let
us not remain in poverty.
IL Let not the moth of an evil thought enter the chest of
the heart; let it not be said, " 1 will not give lest I should
have nothing to-morrow." Do not think much about the
time to come; yea rather, think much about the time to
come ; only the far distant time to come. Let them lay up
in store for themselves a good foundation against the time to
come, that they may hold on the true life. And this so, as
2 Cor. ^|jy Apostle said. Not that others be eased, and ye straitened,
but by an equality. Have : only do not love, to keep, lay
up, brood over the gathered store ; this is to trust in uncertain
things. 11 ow many men have gone to sleep rich, and risen
Heb.i3, poor? For because of this thought, when he had said, If'ith-
ont love, nwderation of money is sufficient for the present.
Because of evil thoughts, which urge, " If I should have no
treasure, who will give me, when I begin to want ?" Again ;
Fear for the future, moth of almsgiving ; trust it with God. 919
" I have abundance to live upon, I have sufficient to live Serm.
upon ; but what if one bring a vexatious action against me, [177.6.]
whereby shall I clear myself? What if I am obliged to go
to law, how shall I pay the costs ?" As long as thou art not
able to tell and reckon up all the evils which can befal
mankind, continually one calamity disturbs the calculation
of the reckoner, and all that was reckoned not only is lost,
but even will not stay between the fingers? Therefore,
against this little worm of thought, against this mischievous
moth hath God in His Scripture provided, as certain per-
fumes are usually applied to clothes to save them from the
moth. Why wast thou bethinking thyself of calamities?
Wast thou not afraid of one great one ? Mark well what
follows, Without the love of money moderation is sufficient
for the present. For He hath said Himself., I will not leave
thee, nor forsake thee. Thou fearedst I know not what
evils, therefore thou wast reserving thy money; hold to the
Surety; this doth God say to thee, I will not leave thee., I
will not forsake thee. If a man were to promise, thou vvould-
est believe; God promiseth, and dost thou doubt? He hath
promised, hath written it, hath made a bond ; bo thou well-
assured. Read that thou boldest, thou boldest a bond, thou
boldest Him for a debtor, of Whom thou art ever begging
for the remission of thy debts.
SERMON CXXVni. [CLXXVHI. Ben.]
On the words of the Apostle, Tit. i. " That he may be able also by sound
doctrine to convince the gainsayers." Against the plunderers of other
men's goods.
1. When the Epistle of the blessed Apostle touching the i.
appointment of Bishops was being read, it was doubtless a
warning to us to look back upon ourselves; and a warning to
you not to judge us; especially seeing that we have all heard
the very recent sentence of the late lesson from the chapter
of the Gospel; Judge not irifh respect^ of persons, hut judge ^v^p°-
righteous judgment. No one accordingly in judging ac- john 7,
cepteth another's person, if he dotli not accept his own. ^^•
3 o
920 To rebuke such as gainsay hy evil lives, needs much help of God.
Serm. The Blessed Apostle saith in a certain place, So Jight /, not
rj'yyjIVrtv oue Hull heateth the air, but I chastise my body, and
1 Cor. •d,l^ring it into subjection ; lest haply fihen I preach to otherSy
26. 27. / tnyself should be found reprobate. By his own fear he
hath alarmed us. For what shall the lamb do, when the
ram trembleth ? Among the many things then by which
the Apostle explained what sort of a person a Bishop ought
to be, we have heard that also, whereupon it may perhaps
suffice to speak and treat for the present. For if we should
try to examine nicely each several point, and to treat of each
as it deserves; neither is our strength sufficient for speaking,
nor yours for hearing. What then is that which T wish to
speak of, if he who hath alarmed will aid me ? Amongst
Tit. 1,9. the rest he saith, that a Bishop ought to be able in sound
doctrine, that he may be able to convince the gainsayers. A
Ps.90,2. great work it is, a heavy burden, an arduous ascent. But I
%i^^' ^*^^ hope, saith he, in God, for He shall deliver me from the
V.) s)iare of the hunters, and from the sharp tvord. For there
is no cause, which makes a man, a steward of God, more slow
to convince the gainsayers, than the fear of the sharp word-
\\ 2. First then I will explain to you, as the Lord shall
vouchsafe to me, what it is to cotivince the gainsayers.
Gainsayers are not to be understood in one way only. For
very few gainsay us in words; but many in evil living.
When does a Christian dare to say to me, that it is a good
thing to plunder other men's goods ? seeing he does not even
dare to say, that it is good to keep one's own tenaciously.
Lukei2, For did the rich man in the Gospel, whose ground had
16. &c. Jff'ought forth plentifully, and w ho found no place where to
bestoui his fruits, and rejoiced that he had discovered a plan
of pulling down his old barns, and building larger new ones,
that he might fill them, and say to his soul, " Soul, thou hast
much goods for a long time, rejoice, be merry, satisfy thyself;"
was this rich man, I say, seeking for other men's goods ? He
was devising how to gather his own fruits together, con-
sulting where to bestow them, not about any neighbour's
fields, not about the disturbance of his boundary stone, nor
the spoiling of the poor, nor the circumventing of the simple;
but he was thinking only of collecting his own. Give ye
ear to what he heard, who was tenaciously keeping his own ;
Neglect ofalmagiving alone cast Dives into hell. 921
and understand from hence what they must expect, who ^erm.
CXXVIII*
plunder another's. When then he thought that he had dis- [178,B.]
cov^ered some very wise plan, ahout pulUng down his old
confined barns, and building more ample new ones, and
gathering together and bestowing there all his fruits, not
coveting and plundering those of others ; God saith to him,
" Thou fool; wherein thou thinkest thyself wise, there, thou^-'iO-
fooir Thou fool, saith He, this vight do they require thy
soul of thee, where shall these things be, ivhich thou hast
prepared? If thou wouldest keep them, they shall not be
thine ; if thou wouldest lay them out, they shall be thine.
" Why," saith He, " art thou laying up, what thou must be
leaving?" So, the fool wrongly laying up was rebuked. If
he who lays up his own is a fool, do ye find a name for him
who plunders another's. If the storer up of his own hath
uncleanness, the plunderer of another's is full of sores. ]3ut
not like that one full of sores, who lay before the rich man's Lukeie,
gate, and whose sores the dogs licked. For he was full of
sores in body ; the plunderer, in heart.
3. Perhaps one may answer and say, " That was no great . iii»
punishment to that man, to whom God said, ThrAi fool.''''
God doth not so say, Thou fuel, as man saith it. Such a word
of God against any man, is a judgment. For will God give
to fools the Kingdom of Heaven? But for them to whom
He will not give the Kingdom of Heaven, what remains, but
the punishment of hell ? You think this is our conjecture :
let us see it openly and manifestly. For that rich man again,
before whose door the wretched poor man lay full of sores,
is not said to have been a plunderer of other's goods. There Lukeie,
was a certain rich man. He saith, who was clothed in purple
and fine linen, and fared sumptuously every day. Was a rich
man, He saith; He did not say, a false accuser; He did not
say, an oppressor of the ])oor; He did not say, a plunderer of
other men's goods, or-an informer, or receiver; He did not say,
a spoiler of wards; He did not say, a persecutor of widows;
none of all these ; but. There was a certain rich man. What
great harm is here ? He was rich, was rich of his own
property. From whom had he taken aught? Or perad-
venture he did take, and the Lord was silent about it, and
accepted his person, if He concealed his crimes. He Who
.3 o 2
922 Alms from unjust rjain pmjif. not ; roh not Xt, to give to Xt.
Serm. saith lo lis, Jvdfje not tcith respect of jjersons? If then
?P*^'j^': tliou wouldcst liear the crime of tliat rich man, seek no further
joiin ; than thou hearest from the Truth. He ims rich, he ivas
24- clothed in purple and fine linen, and fared sumptuously
every day. What then was his crime? A man full of sores
lying before his gate, and not helped. For this is expressly
said of him, that he was unmerciful. For, dearly beloved, if
that poor man, lying before the gate, had received of the rich
man sufficiency of bread, would it be said of him, that he
desired, to be filled with the crumbs which fell from the rich
mavUs table ? Because of this inhumanity only, whereby he
disregarded the poor man lying before his gate, and did not
feed him suitably and meetly, he died and was buried; and
when he was in torments in hell, he lifted up his eyes, and
saw the poor man in Ahrahani's bosom. And why do I
dwell at greater length ? He desired a drop, who gave not a
crumb; he received not in righteous judgment, who gave
not in cruel avarice. If this then be the punishment of the
covetous, what is the punishment of plunderers ?
iv. 4. But some plunderer of other's goods says to me, " I am
1 agapesnot like that ricli man. I give love feasts', I send food to the
prisoners in gaol, I clothe the naked, I take in strangers."
Thinkest thou that thou dost give } Take not away, and
thou hast given. He to whom thou hast given, rejoiceth ;
he from whom thou hast taken away, mourneth: which of
these two will the Lord hear ? Thou sayest to him to whom
thou hast given, " Give thanks, because thou hast received."
But the other saith to thee on the other side, " I sigh, from
whom thou hast taken away." And thou hast got hold of
nearly all, and hast given that other but a little. If then
thou hadst given to the needy what thou hadst taken from
another, not even such works doth God love. God saith to
thee, " Fool, I bade thee give, but not with that which is
another's. If thou hast, give of thine own ; if thou hast
nothing of thine own to give, thou wilt do better to give to
none, than spoil others." The Lord Christ when He shall
sit in His Judgment, and separate some to the right hand,
and others to the left, will say to them whose works are
Tvi t'>5 SO*^t^> Come, blessed of My Father, receive the Kingdom.
34. &c. But to the barren who have wrought no good work towards
Sin ioicards Heathen, a sin against Xt, as hindering conversion. 923
the poor, Go ye into everlasting Jire. And what will Ho say Serm,
to the good ? For I itasan hungred, and ye gave Me meat, [178^6"]'
and the rest. And they shall answer Him, Lord, when saw ~~
ice Thee an hungred? And He to them, Inasmuch as ye did it
unto one of the least of Mine, ye did it vnto Me. Understand
then thou fool, who wouldest give alms of plunder, that if
when thou feedest a Christian, thou dost feed Christ ; when
thou spoilest a Christian, thou dost spoil Christ. Mark well
what He shall say to them on the left hand ; Go ye into ever-
lasting jire. Wherefore ? For I was an hungred, and ye
gave Me no meat ; I teas naked, and ye clothed Me not. Go.
Whither.? Bifo everlasting fire. Go without' hope. Where- 'P''°'"S"s
fore ? / iras naked, and ye clothed Me not. If then he shall
go into everlasting fire to whom Christ will say,! was naked,
and ye clothed Me not ; what place in everlasting fire shall he
have to whom He shall say, " I was clothed, and ye spoiled
Me ?^'
5. Here peradventure, in order to escape this word, that y,
Christ may not say to thee, " I was clothed, and ye spoiled
Me;" thou dost think, having changed thy custom, of spoiling
a Heathen, and clothing a Christian. Then too Christ will
answer thee, yea will answer thee now by me His servant,. His
Minister, how inconsiderable soever I be ; Christ will answer
thee, and say, " Here too forbear My harm. For when being a
Christian, thou dost spoil a Heathen, thou dost hinder him
from becoming a Christian." Even here again perhaps thou
wilt still answer, " I do not in hatred inflict a punishment,
but rather in the love of discipline ; therefore do I spoil the
Heathen, that by this rough and wholesome discipline I may
make him a Christian." I might listen and believe this, if
what thou hast taken away from an Heathen, thou didst give
back to a Christian.
6. We have spoken against one vice of rapine, whereby
the goods of men are every where laid waste ; we have
spoken, and no one gainsays us. For who dares in words
gainsay so very manifest a truth ? We are not then doing
what the Apostle advised, we are not convincing the gain- Tit.i, 9.
sayers, we are addressing the obedient, instructing those who
praise, not convincing those who gainsay. But so it is, in
tongue they do not gainsay, but in life. I advise, he plunders;
924 Safety in sinnvuj, the real test of the heart,
Sekm, I teach, he plunders ; I enjoin, he plunders ; I reprove, he
riYj^'^l^ J plunders; how does he not gainsay ? I will say then what
I think sufficient on this matter. Abstain, Brethren, abstain,
Children, abstain from the habit of plundering ; and ye who
are groaning under the hands of plunderers, do ye abstain
from the desire of plundering. Another is powerful, and he
plunders; thou groanest in the plunderer's hand, because
thou art not able to plunder, therefore thou dost not do
it. Have the means, and then I will praise the subdued
desire.
vi. 7. Holy Scripture calleth him blessed, who hath not gone
f]t^& ^/^^^ gold ; who hath had the pQiver to transgress, and hath
7iot transgressed; who hath had the fower to do evil, and
hath not done it. But you say, " I never disavowed what
belonged to another." Because perhaps no one hath
entrusted you with any thing, or perhaps he hath entrusted,
but only before witnesses. Tell me, hast thou restored,
when thou hast received alone from one alone, where God
was between you .? If thou hast restored then, if when he
who trusted thee was dead, thou hast restored to his son who
knew nothing of it; then will I praise thee, because thou
hast not gone after gold; because thou hast had the poiier
to transgress, and hast not transgressed; because thou hast
had the power to do evil, and hast not done it. If by chance
thou hast found on the road another man's bag of shillings,
when no one saw thee, and without any delay hast restored
it to the owner. Come, Brethren, return into yourselves,
examine yourselves, question yourselves, return a true answer
to yourselves, a.r\djudge yourselves not according to the person,
but judge righteous judgment. Lo, thou art a Christian,
thou dost frequent the Church, thou hearest the Word of
God, thou art to thy great joy moved with the reading of the
Word of God. Thou praisest him who treats of it, I am
looking for him who does it ; thou, I say, praisest him who
speaks, I am looking for one that does. Thou art a Chris-
tian, thou frequentest the Church, thou dost love the Word
of God, and hearest it with pleasure. Lo, this that I am
proposing, examine thyself therein, weigh thyself thereon,
ascend the tribunal of thy mind thereon, and place thyself
before thyself, and judge thyself; and if thou shall find
Noble absence of love of money in a poor man. 925
thyself amiss, amend thyself. I propose then. God saith in Serm.
His Law, that a thing found must be restored: God saith in [jTy^B'j
His Law, which He gave to His first people, for whomoeut.
Christ had not yet died, that a thing found as belonging to^^' ^"
another must be restored; if any one, for example, should
find on the road a bag of shillings belonging to another, that
he ought to restore it. But he does not know, to whom?
Ignorance doth not excuse itself, if avarice is not supreme.
8. I will tell you, Beloved, since it was God's gift; and vii.
there are among the people of God who do not hear the
Word of God in vain ; I will tell what a very poor man did,
when I was settled at Milan ; so poor was he, as to be a
grammarian's" usher^; but decidedly a Christian, though ' pros-
the grammarian was a heathen; better at the vaiP, than ino i
o ' 1 z velum
the Chair. He found a bag, if the number does not escape
me, with about two hundred shillings; mindful of the Law
he put up a public noticed For he knew that it ought to ' P'tta-
be restored ; but to whom to restore it, he knew not. He
put up a public notice ; " Whosoever has lost some pieces
of silver, let him come to such a place, and enquire of such
a man." He who was wandering about in lamentation every
where, having discovered and read the notice, came to the
man. And that he might not by any chance be seeking for
what was another's, he asked for proofs, asked the quality of
the bag, the seal, the number of pieces too. And when he
had faithfully answered all, he restored what he had found.
But the other filled with joy, and seeking to make him some
return, offered him as a tithe twenty pieces ; and he would
not receive it. He oflf'ered him as little as ten ; he would
not receive it. He asked him at least to receive five; he
would not. The man in anger threw down the bag; " I
have not lost any thing," said he ; " if you will not receive
any thing of me, neither have I lost any thing." What a
contest, my Brethren, what a contest, what a battle, what a
a Ausonius Epigr. (in Profess.) 23. as St. Augustine says, Lib, 1. Conf. c.
calls proscholus an underteacher (sub- 13. n. 22. Inmg over the entrance of
doctorem.) But he was not so much the Grammar Schools. Whence In this
appointed for teaching the boys as for passage praising the proscholus as sur-
introducing them to the lecture room, passing the Heathen master in the
that they might go in decent order to Christian faith he says, Better at the
the master. The place before the vail, vail, than in the Chair. Ben. Not.
waa called the proscholtum. For vails, Vid. Du Cange, ad Verb.
926 Who takes not pains to restore things found, w'^, if he c^, rob.
Seum. conflict? The theatre, the world; the Spectator, God. At
ri^^j^^|]jlasl being overcome he received what was offered; he forth-
~ with laid it all out upon the poor, he left not one single
piece in his own house.
viii. 9. What is this ? If 1 have made any impression in your
hearts, if the Word of God hath settled in you, if it hath
found rest in you, do this, my Brethren ; do not think you
are suffering loss if you shall do it ; it is a great gain, if you
shall do what I am saying. " I have lost twenty pieces of
silver, I have lost two hundred, five hundred." What hast
tliou lost ? They were lost out of thine house ; another lost
them, not thou. The earth is common, ye are in one house,
travellers both in this world, ye have entered into the one inn
' ^'® of this road'. He laid it by, he forgot it; it fell from him,
vitee thou hast found it elsewhere. Who art thou that hast found
^*"*^ it? A Christian. Who art thou that hast found it ? Who
hast heard the Law, a Christian who hast heard the Law.
Who art thou that hast found it? Who when thou didst
hear, wast loud in thy praises, thou hast found it. If then
thy praises were true, restore what thou hast found. If I
say thou hast not restored what thou hast found ; when thou
didst praise, thou didst ]ironounce witness against thyself.
Be ye faithful finders, and then blame ye unjust plunderers.
For what thou hast found, and not restored, thou hast
plundered. Thou hast done all thou couldest ; because
thou couldest no more, therefore hast thou done no more.
Whoso refuses what belongs to another, if he can, takes it
too. That thou dost not take, it is fear that hinders; thou
dost not do good, but fearest evil.
10. What great thing is it, to fear evil ? A great thing it
is, not to do evil: a great thing it is, to love good. For the
robber even feareth evil; and when he cannot, he doeth not;
ix. and yet he is a robber. For God maketh question of the
heart, not the hand. The wolf cometh to the sheep-fold,
seeketh to attack it, secketh to make a slaughter, seeketh to
devour; the shepherds watch, the dogs bark; he can do
nothing, he does not take away, he does not kill; but yet
a wolf he comes, a wolf he returns. What, because he lias
not taken a sheep, does he therefore come a wolf, and return
a sheep ? He came a wolf raging, he returns a w olf trem-
He loves, IVfio fears above all things to miss The Face of God. 9*27
bling; yet both in raging and in trembling he is a wolf. Serm.
Ask thyself then, whosoever thou art that wouldest judge; ri^yg^g'j
and see, if then thou doest no evil, when thou art able to do '~~
it, and not be punished by man ; then dost thou fear God.
No one is there, but thou and he to whom thou art doing
evil, and God Who seeth both; see, fear then. What 1 say,
" See, fear evil then," is not enough; then love what is good.
For even though through fear of hell thou doest not evil,
thou art not yet perfect. I dare to say, if through the fear of
hell thou doest not evil, there is faith indeed in thee, in that
thou dost believe that there shall be a Judgment of God:
I rejoice for thy faith, but 1 still fear for thy malice. What
is it that 1 have said? That if through fear of hell thou doest
not evil, thou dost not through love of righteousness do that
which is good.
11. It is one thing to fear punishment; it is another to x.
love righteousness. There ought to be a pure' love in thee,' castus
whereby to desire to see, not heaven and earth, not the
liquid plains of the sea, not trifling spectacles, not the blaze
and glitter of gems; but desire to see thy God, to love thy
God; because it is said, Dearly beloved, we are the sons of\ John
3 2
God, and it halh not yet appeared what we shall be, but we ' '
hiow that when He shall app)ear, u-e shall be like Him, for
we shall see Him as He is. Behold with a view to what
a vision do good, behold with a view to what do not evil.
For if thou dost love to see thy God, if with that love thou
sighest in this exile ; behold the Lord thy God maketh trial
of thee, suppose Him to say to thee, " See, do what thou
wilt, fulfil thy desires, draw out wickedness, enlarge luxuri-
ousness, whatsoever pleaseth, think lawful ; I will not punish
thee therefore, I will not send thee to hell, I will only refuse
thee My Face." If thou hast been horror-struck, thou hast
loved; if at this that was said, " Thy God will refuse thee
His Face," thy whole heart halh trembled, if in the not seeing
thy God thou hast imagined a great punishment; thou hast
loved freely. If then my words have found in your hearts
any spark of the free love of God, nourish it; to the increasing
this stir up yourselves by prayer, by humility, by the sorrow
of repentance, by the love of righteousness, by good works,
by sincere groanings, by a laudable conversation, by faithful
928 Hearing safer than preaching.
Serm. friendship. This spark of goodly love stir up within you,
r'j^y^^ll'n nourish in you; when it shall have increased, and made
a very sufficient and ample flame, it consuraeth the stubble
of all carnal desires.
SERMON CXXIX. [CLXXIX. Ben.]
On the words of the Apostle, James i. " Now let every one of you be swift
to hear, but slow to speak." And of those words in the same chapter,
" But be ye doers of the word, and not hearers only."
'^ 1. The blessed Apostle James accosts' the constant
' conve- hearers of the word of God, saying, But he ye doers of the
James ivoril, and not hearers only, deceiving your own selves. For
1,22. j^qj Him Whose word it is, or him by whom the word is
spoken; but your own selves ye deceive. From this sentence
then flowing from the Fountain of truth, by the most true
mouth of the Apostle, we also are bold to exhort you; and
when we exhort you, to look into ourselves. For he is a vain
preacher of the word of God without, who is not a hearer
«huma- within. Nor are we so averse from human'' feelings, and
nitate fait^fuj consideration, as not to understand our own dangers,
who preach to the people the word of God. But this is our
consolation, that when we are in peril by our ministry, we
are aided by your prayers. For that ye may know. Brethren,
how that ye stand in a safer place than we, I bring forward
V. 19. another sentence of the same Apostle who says. Now let
every one of you be swift to hear, but slow to speak. I will
accordingly speak first of this our office, by reason of this
sentence, whereby we are admonished to be more swift to
hear, more slotv to speak; that when I shall have excused
our office who speak often, I may then come to that which
I proposed first.
«i- 2. It behoves us to exhort you, that ye be not hearers of
the word only, but also doers. For that then we often speak
to you, who that pays but little attention to our necessity,
doth not judge us, when he reads. Now let every one of you
he swift to hear, but slow to speak ? Lo, our earnestness for
you does not allow us to keep this sentence. Ye ought then
Greatness of joy to S. Aug. to hear God speak loithin, 929
to pray, to help hirD,whom ye force to put himself in peril. Serm.
Nevertheless, ray Brethren, I will tell you, what I would ye [179.B.']
would believe; because ye do not see it in my heart. T, who
am constantly speaking to you, by the order of my Lord and
Brother your Bishop', and at your requirement, have then ' Vale-
solid joy, while 1 am hearing. My joy, I say, is then solid when"^^
I hear, not when I preach. For then have I pleasure free
from anxiety. That pleasure hath no puffing up. The down-
fall of elation is not feared thei'e, where is the rock of solid
truth. And that ye may know that it is so, hear the words,
To my hearing Thou shalt give joy and gladness. Then do ^q'^^\
I rejoice, when I hear. Then he followed on and added, (51,8.
The hones that have heen humbled shall rejoice. When we • '^
hear then, we are humble; but when we preach, though we
be not in danger through elation, we are at least under
restraint. And if I be not lifted up, I am in danger of being
lifted up. But when I hear, I have enjoyment with none to
rob me of it, I am delighted with none to witness- This joy
that friend of the Bridegroom also knew, who said. He that ^°^^ ^>
hath the Bride is the Bridegroom; but the friend of the
Bridegroom sfandeth, and heareth Him. And for this rea-
son he standeth, because he liearellt Him. Because the
first man also stood in hearing God, in hearing the serpent
fell. Therefore, the friend of the Bridegroom standeth, and
heareth Him; and rejoiceth, saith he, loith joy because of
the Bridegroom'' s Voice. Not because of his own voice, but
because of the BridegroonrCs Voice. Yet the Voice of the
Bridegroom which he heard within, he did not shut up from
the people without.
3. This part that Mary chose also for herself, who, whilst iii-
her sister was ministering, and occupied about much serving, Luke
sat at the Lord's feet, and in stillness heard His ivord. John ' *
stood, she sat; but she in heart stood, and he in humility
sat. For standing signifies abidance, sitting humility. And
that ye may know that standing signifies abidance, this
abidance the Devil is said not to have had; of whom it is John 8,
said, He was a murderer from the beginning, and stood not '
in the truth. Again, that sitting signifies humility, that Psalm
shews, where he admonisheth touching penitence, and saith, J*^*^^^'
Rise up, after that ye have sat, ye who eat the bread o/"(i27. E.
v.;
930 Great, blessedness of ministering to the Saints.
Seum. sorroiv. What is, Rise up, after thai ye hare sat'^ Whoso
r\^^^^ihin/ibleth himself sit all be exalted, lint what good hearing
LukeH, hath, the Lord Himself is witness, spealiing of Mary who
^^- was sitting at His Feet, and hearing His Word. For when
her sister, very much occujiied in serving, complained that
she was deserted b}^ her sister, she heard from the Lord to
Lukfio, Whom appeal was made, Martha, Martha, thou art occti-
'*''^^' pied about ma/nj things; but one thing is necessary, ]\Iary
hath chosen the better part, uhich shall not be taken away
from Iter. What ! was that evil which Martha was doing ? Who
of us can explain sufficiently in words, how great a good it is
to minister hospitality to the Saints ? If to'any Saints whom-
soever, how much more to the Head and the chief members,
Christ and the Apostles ? Doth not each one of you who
hath this good of hos])itality, when he hears what Martha
was doing, say within himself, " O blessed, O happy woman,
• meruit to wliom* was given to receive the Lord, whose guests the
Apostles became, as they walked in the flesh." But be not
thou faint hearted, because thou canst not, as Martha did,
receive Christ into thy house with His Apostles; He Him-
Matt. self assuretli thee; Inasmuch as ye hare done it unto one of
25,40. fjff^ least of Mine, ye have done it unto Ale. A great work
then it is, a verj; great one, which the Apostle enjoineth,
Rom. saying, Coinmiinicating to the necessities of Saints, pursuing
12, 13. Jiospitality. In praise of which in the Epistle to the Hebrews
Heb.13 be saith, Hereby some have entertained Angels unawares.
^' A great service then, a great gift. And yet Mary hath
chosen the better part ; for that while her sister was anxious,
labouring, caring for many things, she was still, sitting,
hearing.
4. Nevertheless the Lord vshcweth, wherein that was the
belter part. For immediately that He had said, Mary hath
chosen the better part ; as if we should ask, as wishing to know
wherein better. He subjoined and said, Which shall not be
iv. taken away from her. What understand we, my Brethren.?
If she chose therefore the better part, because it shall
not be taken away from her; doubtless Martha had chosen
that part, which shall be taken away from her. Manifestly
there shall be taken away from every man, who ministers to
the saints such things as are necessary for the body, shall be
Tfie office of minuterinf/ passeth, the rcicard ohidcth. 931
taken away from liim that which he doeth. For he will not Si-rm.
minister to the Saints for ever. For to what doth he minister, rj^g^B'-i
but to infirmity? to what doth he minister, but to mortality?
to whom doth he minister, but to the hungry and the thirsty?
All these things shall not be, icJien this corruptible shall have l Cor.
put on incorruption, and. this mortal shall hare put on ini- ' ^ '
mortality. For when the necessity itself shall have passed
away, there shall be no ministering to necessity. The
labour shall be taken away, but the rew^ard shall be rendered.
To whom shall food be ministered then, where no one
hungereth ? to whom drink, where no one thirsteth ? to
whom lodging, where no one is a stranger? The Lord then
with His disciples, condescended to hunger, that He might
be able to render the reward of this work. He Himself was
both hungred, and athirst; not because He was compelled,
but because He vouchsafed to be. For good it was, that He
hy Whom all things were made, should hunger; for so he
who fed Him, should be happy. And when any one fed the
Lord, what did he give ? who gave ? whence gave he ? to
Whom gave he .'' What did he give ? He gave food to the
Bread. Who gave ? He surely gave, who wished to receive
more. Whence gave he ? was it of his own? For ichat liad \ Cm.
he, that he had not received ? To Whom gave he? Was it^' ^'
not to Him Who had created both what He was receiving,
and from Whom He was receiving ? A great ministry this,
a great work this, a great gift. And yet Mary chose the
better part, which shall 7wt be taken auay from her.
Martha's part therefore passeth away; but, as I have said,
the reward given for it doth not pass away,
5. But Mary's part passeth not away. See how it doth y.
not pass away. Whereby was Mary delighted when she w-as
hearing? What was she eating? What was she drinking?
Know ye what she was eating, what drinking ? Let us ask
the Lord Himself, Who prepareth such a Table for His Own,
let us ask Him. Blessed, saith He, they who hunger and Matt 5,
thirst after righteousness, /or they shall bejilled. From that^-
Fountain, from that Barn of righteousness, did Holy Mary as
she sat at the Lord's Feet in her hunger receive some
crumbs. For the Lord then gave only so much, as she was
able to receive. But the whole, all that He will give in
932 Maryfeeding on the Truth, fedon Christ, 8f shall so feed for ever.
Serm. That His Table whicli is to come, neither the disciples them-
r^j-^j^^, selves, nor the very A])ostles were able at that time to receive,
johaie when it was said to them, / liave yet )iuiiiy Ihi/iys to say tinto
'^* you, hut ye cannot hear them note. Whereby then, as 1 have
said, was Mary delighted? What did she eat, what drink
with the very craving mouth of the heart ? Righteousness,
Truth. She was being delighted with the Truth, she was
listening to the Truth : slie was longing after the Truth, she
was panting after the Truth. Hungering, she was eating,
athirst, she was drinking, the Truth : she was at once being
refreshed with It, and That Whereby she was being fed was
not minished. Whereby was Mary delighted? What was
she eating ? I dwell upon it, because I am delighted. I
venture to say, she was eating Him Whom she was hearing.
John 1 4, For if she was eating the Truth, did not Himself say, / am
the Truth ? And what shall I more say ? He was eaten,
John 6 because He was the Bread. 7, saith He, am the Liiing
^^' Bread Which came down from Heaven. This is the Bread
' qui re- Which' recruitcth the failing, and doth not fail.
deficiT° ^' Cri^'6 hccd then, Beloved. Lo, we say, to minister to the
vi. Saints, to procure them food, to minister drink, to prepare
them a table, to wash their feet, to give them bedding, to
receive them under your roof; is not all this transitory ? But
who dares to say, that we feed on the Truth now, but that we
shall not feed on It when we shall have attained to immortality?
If we feed on crumbs now, shall we not then have a full
Table ? For of this spiritual Food did the Lord speak, when
Matt. 8, He praised the Centurion's faith, and said. Verily J say
^*^* ■ unto you, I have not found so great faith in Israel. And
therefore I say unto you, that many shall come from the
East and U est, and shall sit down with Abraham, and
Isaac, and Jacob, in the Kingdom of Heaven. Far be it
from our thoughts, to conceive in the Table of that Kingdom,
1 Cor.G, of that food of which the Apostle saith. Meat for the belly,
^^' and the belly for meats. But God shall destroy both it
and them. Why shall destroy ? Because there shall be
no hunger there. That Which shall be eaten, hath no end.
Lukei2,pQj. again in promising this reward in that Kingdom to His
2transiet Saints, He saith. Verily I say unto you, that He will make
^^^^'^^^^them to sit down; and loill jmss-, and minister to them.
Joyinthe Light of Truth to theholy, unlike^ in kind, to other joy. 9^^
What is, will make them sit dotvn, but, " will make them Skrm.
rest, make them to be still?" What is, unll pass and^^>jQ^Q'i^
minister to the)n? " After ihis, passage He will minister to
them." For here Christ made a passage; we shall come to
Him whither He hath passed, there there is passing no
more. For Pasch in the Hebrew tongue is, by interpretation,
" passing." This the Lord, the Evangelist rather, shews,
where He said of the Lord, Now when the hour was come Johnis,
that He should pass out of this world unto the Father. If
then He feedeth us here, and so feedeth, how shall He feed
us there ? That which Mary chose then, was increasing, not
passing away. For the delight of the human heart from the
light of Truth, from the rich stores of wisdom, the delight of
the human heart, of the faithful lieart, the holy heart, no
pleasure is found, to which it can be in any way compared,
that this should even be called less. For when you say it
is less, it is as if it would be by increasing equal. I will
not say, less; I make no comparison; it is of another kind, it
is a far different thing. For what is it at present that ye all
give earnest heed to, all listen to, all are excited, and when
any truth is spoken, are delighted ? What have you seen ?
what got hold of? What colour hath appeared to your sight?
what form, what figure, what stature, what features of mem-
bers, what beauty of body ? None of all these. And yet
you love it. For how could you praise so, if you did not
love? How love, if you saw nothing ? Accordingly, though
I do not shew you any form of a body, features, colour,
graceful movements, though I shew them not, yet do you
see, love, praise. If this delight in Truth be sweet now, it
will be much sweeter then. Mary hath chosen the better
part which shall not he taken away from her.
7. I have shewn to you, most dearly beloved, as I have vii.
been able, as far as the Lord hath vouchsafed to aid me, how
that ye stand in a safer place in hearing, than we in preach-
ing. For ye do that now, which then we all shall do. For
then there will be no teacher of the word, but the Word, the
Teacher. That therefore comes next, which it appertains
to you to do, to us, to advise. For ye are hearers of the
wordj we preachers. But within where no one seeth, we are
all hearers; within, in the heart, in the mind, where He
034 All alike to hear witliin ; to do^ icithin and without.
Serm. teach etli yoii, Who adraonisheth you to praise. For I speak
Tpp'b ' ^vithout, He stineth up within. Within then are we all
hearers; and we ought all both without and within, in the
sight of God, to be doers. Why doers within } Because,
M&tt. 5, whosoever seeth a woman to lust after her, hath comniilled
28
adulterij already itilh her in his heart. And a man may be
an adulterer, no man seeing, but God punishing. Who then
is a doer within ? He that doth not see to lust. Who is a
Is.58,7. doer without ? Break thy bread to the Ituinjr]]. For when
this is done, our neighbour also sees it; but with what mind
it is done, none seeth but God. Be ye then, my Brethren,
doers of the nord, and not hearers only, deceiviny your own
selves ; not God, not him who preaches. For I, or whoever
preaches the word to you.donot see your heart; and cannot
judge wdiat is passing inwardly in your thoughts. That
which man cannot, God seeth, from AVhom the human heart
cannot be hid. He seeth with what earnestness you hear,
what you think, what you retain, what ])rofit you make of
• supple- His graces', with what earnestness you pray, how you beseech
God for that you have not, how you give Him thanks for that
you have ; He knows. Who will require. We are able to
put out the Lord's money ; the Exactor will come. Who
Mat. 25, said, Thou wicked servant, thou shouldest have given My
26. 27- 'jjjojipy fQ iJie e.vchangers, and at My coming I shoidd have
required it with usury.
viii. 8. Do not then, my Brethren, deceive yourselves, because
ye have come with earnestness to hear the word, if, fail-
ing ye do not what ye hear. Think, if it is beautiful
to hear, how much more to do. If you do not hear, if you
neglect hearing, you build nothing. If you hear, and do
not, you build a ruin. The similitude of the Lord Christ
Matt. 7, set forth on this subject is most apposite; Whosoever, &ii\ih
' ''^' He, heareth these My words, and doeth them, I will liken
him unto a wise man, who buildeth his house vpon a rock.
The rain descended, the floods came, the uinds blew, and
beat upon that house, and it fell not. Why did it not fall ?
For it was founded npon a rock. To hear and do then, is
to build upon a rock. For the very hearing is building.
But whosoever, saith He, heareth these My words, and doeth
them not, I will liken him unto a foolish man who buildeth.
IVhobuildnot, or on sand,perish;who on the Rock,€ilojie safe. 9S5
He too builds. What does he build ? Lo, he builds his Serm,
house, but because he does not what he hears, even in hear- mj-q ^\
ing he builds upon the sand. So then, whoso hcareth and
doeth not, buildeth upon the sand; whoso heareth and doeth,
upon a rock ; whoso doth not hear at all, buildeth neither upon
the sand, nor upon a rock. But see what follows; The rain ix.
descended, the floods came, the winds blew, and heat upon
that house, and it fell, and the ruin of that house was great.
Miserable spectacle !
9. Some one says then ; " What need is there for me to
hear, what 1 am not going to do ? For by hearing, he says,
and not doing, I shall build a ruin. Is it not safer to hear
nothing ?" This part indeed the Lord did not mind to touch
in the similitude which He proposed, but He gave it to be
understood. For in this world, tlie rain, winds, floods, never
are still. Dost thou not build upon a rock, that they may
come, and not overthrow thee ? Dost thou not build upon
the sand, lest, when they come, they overthrow the house ?
Then without any roof, because thou hearest nothing, wilt
thou in this state remain. The rain comes, the floods come ;
art thou therefore safe, because thou art taken naked? Con-
sider then, what part thou hast chosen for thyself. Thou
wilt not, as thou thinkest, be secure by not hearing; thou
must needs, if bai'e without any house, be overwhelmed, taken,
swept away. If then it be bad to build upon the sand, if it
be bad to build nothing ; it remains, that there is nothing
good but to build upon a rock. It is bad then not to hear ;
it is bad to hear and not do ; it remains, to hear and to do.
Be ye therefore doers of the word, and not hearers only^
deceiving your own selves.
10. After this exhortation I am afraid lest by my words I x.
should not raise you, but break you by despair. For perad-
venture some, either one, or two, or more it may be, in this
your full meeting are judging me, and saying, " I should like
to know, if he who speaks to me, does all that he either hears
himself, or says to others." To this I answer; But with meiCor.i,
it is a very small thing that I should be judged of you, or of^'
nian^s day. Forasmuch as what I am now, I may even my-
self in some measure know ; what I may be to-morrow, I
know not. But to thee, whosoever thou art that art so
3 p
936 Accusing our teachers, we do not excuse ourselves.
Sebm. troubled, God hath given security as touching me. For if I
Q'7^{JJjdo the things that I say, or that I hear; be ye imitators of
1 Cor. me, as I also am of Christ. But if I say and do not; give
jj ^f ' ear to the Lord; What they say, do; but do not what they
Mat,23, c^r>. Therefore if thou thinkest well of mc, thou dost praise
me ; if ill, thou dost accuse me, but thou dost not excuse
thyself. For how wilt thou excuse thyself, if against an evil
preacher of the truth who speaketh to thee the Word of God,
and docth his own evil deeds, thou make up an accusation ;
when thy Lord, thy Redeemer, the Shcdder of thy Price,
Who enlisteth thee in His service, and maketh of His
servant, His brother, doth not cease to warn thee, and saith,
What they say, do; but do not what they do ? For they say,
saith He, and do not. They say what is good, they do evil ;
do thou hear the good, and do not do the evil. Thou wilt
M;itt. 7, answer here; " How can I hear good from an evil man? Do
^ ^' men gather grapes of thorns V
SERMON CXXX. [CLXXX. Ben.]
On the words of the Apostle James, chap. v. " Before all things, swear
not, &c."
L The first lesson which was read to us to-day, of the
1 jjjjjgjg^ Apostle James, has been offered, and in a manner imposed'
on us for discussion. For it hath made you intent, in admo-
nishing you before all things to sioear not. It is a difficult
question. Whom would this sin not hold guilty, if a sin it
be to swear? For that false swearing is a sin, and a grievous
sin, no one doubts. But the Apostle of whose lesson we are
Jam. 6, treating, does not say. Before all things, my brethren, swear
'^' not falsely, but, swear not. For a similar admonition of the
Lord Jesus Christ Himself had gone before in the Gospel;
Matt. .5, Ye have heard, saith He, that it hath been said by them of
33. &c. qI^ time, Thou shall not swear falsely ; but I say unto you.
Swear not at all, neither by Heaven, for it is God's Throne;
Nor by the earth, for it is His Footstool; neither shalt
thou swear by thy head, for thou hast no power to make one
hair white or black. But let your speech be, Yea, yea, Nay,
nay: whatsoever is over and above, is of evil. To this
God sweareth, os ttndeceived ; peril in meii's oaths. 937
admonition of our Lord the above-mentioned lesson of the Serm.
Apostle so entirely agrees, that nothing else seems to have ngo^B.'i
been the command of God ; for that none other said this
than He Who spake by the Apostle ; Before all things, saith
he, my brethren, swear not, neither by Heaven, nor by the
earth, nor by any other oath. But let your speech be. Yea,
yea; Nay, nay. Save that he added, Before all things:
whereby he hath much aroused our attention, and increased
the difficulty of the question.
2. For we find that Saints have sworn, that above all the ii.
Lord Himself hath sworn, in Whom is no sin at all. TheVs.wo,
Lord sware, and will not repent. Thou art a Priest for '
ever, after the order of Melchisedec. He promised the
Eternity of the Priesthood to the Son with an oath. You
have again, By Myself I swear, saith the Lord. And that, Gen. 22,
As I live, saith the Lord, is an oath. As man by God, so^'^^,^
God by Himself. " Is it not then a sin to swear ?" It is 14, 28.
hard to say so; yea since we have said that God hath sworn,
how blasphemous it is to say so ! God sweareth Who hath
no sin; it is not therefore a sin to swear: but rather, it is a
sin to swear falsely. Some one perhaps may say that an
example of swearing ought not to be brought forward from
the Lord God. For He is God, and peradventure it is
fitting to Him Alone to swear. Who cannot swear falsely.
For men swear falsely, when either they deceive, or are Sent. 3.
deceived. For a man either thinks that to be true which is '^'•^^*
false, and swears rashly; or he knows or thinks it to be
false, and yet swears it as true, and no less in wickedness
swears. But these two false swearings, which I have men-
tioned, differ. Suppose a man to swear, who thinks what he
swears for to be true ; he thinks it to be true, and yet it is
false. He does not intentionally swear falsely, he is deceived,
he takes this for true which is false, does not knowingly offer
an oath for a false thing. Suppose another, who knows it to
be false, and says it is true ; and swears as though what he
knows to be false were true. See ye how detestable a monster
this is, and fit to be exterminated from human intercourse ?
For who would wish to have this done ? All men detest
such things. Suppose another, he thinks it to be false, and
swears as though it were true, and perhaps it is true. For
3 p 2
938 In much ftwearing, much forswearing.
Serm. example, that you may understand, " Has it rained in
[18o.b!] such a place ?" you ask a man ; and he thinks it has not
rained, and it suits his purpose to say, " It has rained ;" but
he thinks it has not; you say to him, " Has it really rained?"
" Really," and he swears ; and yet it has rained there, but
he does not know it, and thinks that it has not rained ; he is
a false swearer. The question is, how does the word pro-
ceed out of the mind. Nothing makes the tongue guilty,
but a guilty mind. But who is there that may not be
deceived, though he have no wish to deceive ? Who is the
man over whom deceivableness may not steal? And yet
swearing departs not from the lips, it is in constant use ;
very often there are more oaths than words. If a man were
to examine nicely how often he swears through the whole
day, how often he wounds himself, how often with the sword
of the tongue he strikes and stabs himself, what place in him
is found whole? Because then it is a grievous sin to swear
falsely, Scripture hath given thee a compendious precept.
Swear not.
iii. 3. What shall I say to thee, O man, " Swear truly ?" Lo,
swear truly, thou dost not sin ; if thou swear truly, thou dost
not sin. But man placed in the midst of temptations,
Wisd.D, wrapped up in flesh, treading earth under earth, whilst the
^^' corrupiihle body presseth down the soul, and the earthly
tabernacle weigheth down the mind, that museth upon many
things, amid these thy many uncertain, fleeting musings,
human guesses, human deceits, how should not what is false
steal over thee, placed as thou art in this region of falsehood ?
Wouldest thou then be far from false swearing ? Swear not at
all. For whoso sweareth, may sometimes swear the truth ; but
whoso sweareth not, can never swear a lie. Let God then swear,
Who sweareth securely. Whom nothing deceives, from Whom
nothing is hid. Who knoweth not at all to deceive, because
neither can He be deceived. For when He sweareth. He
taketh Himself to witness. As when thou swearest, thou
takest God to witness; so He, when He sweareth, doth take
Himself to witness. Thou when thou takest Him to witness,
Exod. peradventure on thy He, takest the name of the Lord thy
^^' '■ God in, vain. That thou may est not then swear a lie, swear
not at all. This is the strait. False swearing is a precipice.
Not to swear, safe; truly, perilous; falsely, death. 939
Whoso swearetb, is near; whoso swearoth not, is far from it. Serm.
lie sins, and that grievously, who swears false; he does notngo.B.]
sin, who swears true; but neither does he sin, who does not
swear at all. But whoso sweareth not, and dolh not sin, is
far off from sin; but whoso sweareth true, doth not sin, but
is near to sin. Suppose yourself walking in some place,
where on the right side the ground is spacious, and you are
no where confined; on the left the place is precipitous.
Where would you choose to walk ? Upon the border of
this ground on the edge of the precipice, or far from it.?
I suppose far from it. So here too he that swears, walks
on the border; and walks with a foot infirm, because human.
If you stumble, down you go; if you fall, down you go.
And what receives you? False swearing's punishment.
Therefore didst thou wish to swear true ; hear the counsel of
God, Swear not at all.
4. If swearing were a sin, it would not be said in the Old iv.
Law, Thou shall not siv ear falsely, hut shall render unto ^^^^^^
the Lord thine oath. For sin would not be enjoined us. Matt.5,
33
But thy God saith to thee, " If thou shalt swear, I will not
condemn thee; if thou shalt swear true, I will not condemn
thee. But what, if thou shalt not swear, shall I condemn
thee ? Two things there are," saith Fie, " which I never
condemn, true swearing, and no swearing ; but false swearing
I condemn." False swearing is fatal ; true swearing is perilous ;
swearing not at all is sure. I know that it is a difficult
question, and I confess to you. Beloved, I have always avoided
it. But now when on the Lord's Day the same lesson was
read with the obligation of giving a discourse, I have believed
that it was a motion from Heaven to me, for me to treat there-
upon. Upon this it is God's will that I should speak; upon
this His will that you should hear. I beseech you do not
despise it, I beseech you to stablish your heart, change the
rapid movements of your tongue. It is not altogether without
a cause, it is not in vain, that whereas, as I have said, I have
always wished to avoid this question, it has been imposed on
my necessity, that it may be also imposed on your affection.
5. That you may know, that to swear truly is not a sin, we ^•
find that the Apostle Paul also hath sworn : / die daily, i^^r.is^
940 Oaths aUoicahle, since used by S. Paul,
Serm. / protest, by your glory, brethren, which I have in Christ
ngoj^'-i Jie^MS our Lord. By your glory, is an oath. He does not
say, By your glory I die, in this sense, as if " your glory
makes me die;" as if he had said," He died by poison,
he died by the sword, he died by beasts, lie died by an
enemy," that is, by the instrumentality of an enemy, or the
sword, or the poison, and the like : he did not in such
a sense say. By your glory. The Greek words dissolve the
ambiguity. If you look into the Epistle in Greek, there is
found an oath there, of no ambiguous character. N^ t^v
v[x.sTsgaiv y.ct.'o'/r^fnv . When a Greek says, N^ rhv 0fov, he swears.
You are daily hearing Greeks, and those of you who know
Greek, say, N^ tov ©eov: when he says, N^ tov (dsov, it is an
oath, " By God." Let no one doubt then that the Apostle
swore, when he said. By your glory, brethren, (and lest we
should think that he had sworn by human glory,) which
I have in Christ Jesus our Lord. There is in another place
2Cor.l, a thoroughly plain and express oath; L call God for a witness
upon my soul. The Apostle says, L call God for a witness
upon my soul, that to spare you L came not as yet unto
Gal. 1, Corinth. And in another place to the Galatians; Nou}
20
the things xvhich L write iinto you, behold before God I
lie not.
vi. C. Give attention, I pray, and consider; and if ray words
•plausi-are not so persuasive' by reason of the difficulties of the
2 viscera Q^^s^^io^^j yet are they of use, if they reach your hearth
Behold, the Apostle swore. Let not those deceive you, who,
wishing I know not how to distinguish, or rather not to
understand, these forms of swearing, say, that it is not an
oath, when a man says, " God knoweth," " God is witness,"
" I call God upon my soul, that I speak the truth." " He
hath called on God," they say, " he hath made God his
witness; but hath he sworn?" They who speak thus, have
no other design but with the calling of God to witness, to
lie. What ! is it so, whosoever thou art of depraved and
perverted heart, that if thou sayest, " By God," thou swearest;
if thou sayest, " God is witness," thou dost not swear.'' For
^ what is, " By God ;" but, " God is witness .''" Or what is,
" God is witness;" but, " By God?"
What is named hi an oath, pledged to God. 941
7. Now what is it to swear, but to render unto God His Serm.
cxxx.
due', when you swear by God; to render to y6ur salvation [-igo.B.]
its due, when you swear by your salvation ; to render unto your Sent. 3.
children their due, when you swear by your children ? Now p_'^* '
what due owe we to our health, our children, our God, but
that of love, of truth, and not falsehood? But most of all
when it is made by God, is it a true form of swearing;
because even when any one says, " By my salvation," he
engages' his salvation to God; when he says, "By my'obligat
children," he pledges his children to God, that that may
come on their heads, which goeth out of his mouth, if true,
true, if false, false. Since any one then who names in an
oath his children, or his own head, or his health, pledges
whatever he names, to God; how much more when he
swears falsely by God Plimself ? For doth he fear to swear
falsely by his son, and not fear to swear falsely by his God ?
Saying perchance in his mind as follows, " I fear to swear
falsely by my son, lest he die: but to God Who dieth not,
though one swear falsely by Him, what harm happeneth ?"
Thou sayest well, it is true, no harm happeneth to God,
when thou swearest falsely by God; but much harm hap-
peneth to thyself, who deceive a neighbour, and make God
a witness to thee. If thou wert to do any thing thy son
being witness, and to say to thy friend, or neighbour, or any
one else, " I did it not," and wert to touch thy son's head,
who was witness of thy deed, and say, " By this boy's salva-
tion I did not do it;" thy son trembling under his father's
hand, yet not trembling at his father's hand, but God's, would
peradventure exclaim, " Nay, my father, let not my salva-
tion be of so little value in thine eyes; thou hast called God
over me, I saw thee, thou didst it, swear not falsely ; in thee
it is true I have a father, but more T fear both thine own and
my Creator."
8. But because God doth not say to thee, when thou vii.
swearest by Him, " I saw thee, do not swear, thou didst it ;"
but thou fearest lest he should kill thee, thou killcst thine
own self before. Because, I say, He saith not, " I saw thee,"
thinkest thou that He hath not seen thee.? Where then is
* Here is a paronomasia which can- '* Quid est ^.nttm jurare , nisi jus Deo
not be preserved ia the Translation, reddere."
942 Soul of Ihe perjured, dead in a livin I) hodij; God, its life, lost.
Skrm. that ho sailh, / have kepi silence, I have kept silence, shall
cxxx
[180.B] I keep silence aluay ? And yet He very often doth say, " I
Is. 427 have seen thee;" but in a different way when He taketh
^P * vengeance on the false swearer. But He doth not take
1 £edifi- vengeance upon all; therefore men are emboldened* at
cantur example. " I know such an one hath sworn falsely to me,
and he lives." He hath sworn falsely to thee, and he lives ?
He hath sworn falsely, and lives; he hath swora falsely.
You are mistaken. If you had eyes whereby to see his
death, if you too were not deceived in what it is to die, and
not to die, you would see his death. And now attend to the
Scripture; and there you will find him lying in death whom
you suppose to be alive. Because he walks with his feet,
because he handles with his hands, because he sees with his
eyes, and hears with his ears, and makes use sufficiently of
the other offices of his members, you think him alive. He
does live, that is, his body; but his soul is dead, his better
part is dead. The habitation lives, the inhabitant is dead.
" How, when a body is alive," you will say, " is the soul dead ;
when the body could not live, unless quickened by the soul.''
How then is a soul dead, by which the body lives?" Hear
therefore and learn; the body of man is a creature of God,
and the soul of man is a creature of God. With tlie soul
God quickeneth the flesh, this soul itself again He quicken-
eth with Himself, not with itself. The soul therefore is the
life of the body, the Life therefore of the soul is God. The
body dies, when the soul departs; the soul therefore dies, if
God depart. The soul departs, when the body is slain with
the sword; and do you suppose that God doth not depart,
when the soul itself is wounded with false swearing? Would
you see that he of whom you speak is dead ? Read the
Wisd.i, Scripture: Tlie mouth tliat lieth, slayelh the soul. But you
think that God is a present Avenger, if he who has deceived
you by false swearing, immediately expires. If he expires
before your eyes, his flesh has breathed its last. What is,
" his flesh has breathed its last?" Has cast out the spirit, by
which it was quickened. That is, he has breathed his last
by the expulsion of the spirit, whereby the flesh lived. He
hath sworn falsely, he hath thrust out the Spirit by Whom the
soul lived. He hath expired, but you know it not: he hath
H. Scr. greatly cautionsagainst swearing, since peril great. 94!3
breathed his last, but you see it not. For flesh lying without Serm.
a soul you see, a wretched soul without God you cannot see. [iso.b.*]
Believe then; use the eyes of faith. No false swearer
is unpunished, no not one; his punishment is with him. If
he were to have in his bedroom a torturer of his body, he
would be punished; he has in the secret of his heart his
conscience's torturer, and is he called unpunished? And yet
what say you ? " He who hath sworn a lie to me lives, he is
in joy, in luxury; why is it, that thou sendest me to things
invisible?" Because God Himself, by Whom he sware, is
invisible also. He sware by the Invisible, he is stricken
with a punishment invisible. " But he lives," you say, " and,
so to say, bubbles and boils in dissipation." If this be so,
that he bubbles in dissipation, that he boils in dissipation,
it is the worm of a dead soul. In fine, every wise man, who
marks such false swearers in their dissipation, with the sound
smelling of the heart, turns himself away, will not see, will not
heai\ Why doth this soundness turn itself away, but because
a dead soul stinketh ?
9. Briefly then, my Brethren, give ear, I will conclude this viii.
discourse by fixing in your hearts a wholesome care ; Before
all tilings, swear not. Why, Before all tilings? If it is a
great crime to swear falsely, but no fault to swear truly, why,
Before all things, swear not ? For he should have said,
" Before all things, swear not falsely." Before all things,
he saith, swear not. For is swearing worse than stealing ?
Is swearing worse than committing adultery ? I do not say,
swearing falsely; I say, swearing; is swearing worse than
killing a man ? God forbid ! To kill a man, to commit
adultery, to steal, is a sin ; to swear is not a sin ; but to
swear falsely, is a sin. Why then. Before all things ? By
this word that he says, Before all things, he hath put us on
our guard against our tongue. Before all things, he saith ;
that above all other things ye may take heed, may watch,
lest the habit of swearing steal over you. He hath thus
placed thee over against thyself as in a watch tower ; Before
all things, he hath lifted thee up above all else, fi'om whence
to observe thyself. For he considers that thou swearest,
" By God, by Christ, I will kill such an one;" and this how
often in the day, how often in an hour ? Thou dost not open
944 S. Augustine^s aire at an oath ; needful, onhj thro* evil.
Serm. thy nioutb, save for some such oath. Wouldest thou take it
[180.b!] ill that he should say to thee, Before all tilings, to make thee
most intently watchful against the habit, that thou mightest
examine thy whole state, keep most diligent guard on all the
movements of thy tongue, be the guard over thine evil habit,
to keep it down ? Give ear, Before all things. Thou wast
asleep, I prick thee. Before all things, I apply thorns. What
is. Before all things ? Before all things watch, before all
things give earnest heed.
ix. 10. I myself too once swore on every' occasion, I once
' passim i^jj^j i^ijjg most offensive and deadly habit. I tell you, Beloved,
from the time that I began to serve God, and saw how great
a wickedness there is in false swearing, I have feared ex-
sveter- ceedingly, and in fear have bridled this most inveterate^
nosis-
simam ^^^-bit. Being bridled, it is checked, checked it languishes,
languishing it dies entirely, and to the evil habit a good
succeeds. But now I do not tell you, that I never swear.
For if I say this, I lie. As to my concern herein, I do swear;
but to the best of my belief, only when compelled by great
necessity. When I see that I am not believed unless I do
it, and that it is not for his good who does not believe me,
that he does not believe, having thoroughly weighed the
reason and balanced the consideration, I do with great fear
say, " Before God;" or, " God is my witness;" or, " Christ
knows that so it is in my heart;" and I see that this is more,
that is, is over and above, Yea, yea; Nay, nay; but that
which is over and above is of evil; and if not of the evil of
him who swears, it is of the evil of him that does not believe.
In fact He doth not say, " If he doelh over and above, he is
evil;" and, " Let there be in your mouth, Yea, yea. Nay,
Matt. 5 nay; if any one doeth over and above, he is evil;" but, Let^
^^' there be in your mouth, Yea, yea. Nay, nay ; for whatsoever
is over and above, is of evil. But ask, " Whose ?" But
nevertheless the most wretched custom of men is another
thing than this. Both when thou art believed, thou swearest;
and when no one requires, thou swearest ; and to men
horror-struck at it, thou swearest; thou art not silent in
swearing, art scarcely sound in not swearing falsely. Unless
ye hai)ly think. Brethren, that had the A})ostle Paul known
that the Galatians believed him, he would have added an
Peril of sin in requiring an oath. 945
oath and said, Now the things which I write unto youy Serm.
behold, before God, I lie not. He saw there those who^^^^-
beheved ; he saw others too who did not behcve. Therefore ^^1. i '
do not say, " I will not swear, if by chance it is required." 2^-
For what thou doest is of evil; but his who requires it. For
thou hast no means whereby to clear thyself, how to satisfy
the business which presses, thou findestnot. But it is one
thing, when an oath is required ; another, when it is offered;
and this very thing which is offered, is one thing when
offered to one that does not believe ; another when it is
bandied' about even to one that does believe. | venti-
11. Restrain then the tongue and habit as much as thou -^
canst ; not as some, when it is said by them, " Are you
speaking truth ? I don't believe you." " Did you not do it?
I don't believe you; let God be the judge, swear to me." And
with him who exacts an oath, there is a great difference
whether he knows not that the other will swear false, or
whether he knows it. For if he does not know it, and there-
fore says, " Swear to me," that credit may be given him ; T Sent. 3.
do not venture to say that this is not a sin, yet it is a human ^'^^- ^^•
temptation. But if he knows that he did it, knows that he
did it, saw him do it, and compels him to swear, he is a
murderer. For the man by his own false swearing destroys
himself; but the other forced and pressed the murderer's
hand. But when any infamous thief hears from one who
knows not whether he did it, " Swear, if you have not taken
it, swear if you have not done it;" and he then says, " A
Christian may not swear; when an oath is required of him,
he may not swear ; I am a Christian, I may not." Catch
such an one, turn your attention from him, give" over theadiggj.
matter on which vou were speakini?; introduce other trifhuK^?!."!'^,
conversation, and you will find him who would not swear
once, swearing a thousand times. This daily, continued,
habit then of swearing without cause, when no one requires
it, when none doubts about your words, turn away from you,
cut it off from your tongues, circumcise it from your mouth.
12. " But it is a custom, so men are in the habit of talking, xi.
Men are in the habit of talking so, if I do not." This is.
Before all things;. What '\'a. Before all things? Above all
be on your guard, be more heedful with respect to this than
946 Peril of swearing from ctisiotn and as sin of the tongue.
Serm. all other things. The greater custom demands the greater
Tiso.B.l heed, the custom of a thing is no light matter. If you had any
thing to do with your hand, you would more easily command
your hand not to do it; if you had to go with your feet any
where, if sloth kept you back, you would arouse yourself to
rise and go. The tongue hath easiness of movement, in a
moist place is its position, in its slippery position it glibly
runs on. In proportion as it moves itself more quickly and
more easily, be thou more firmly fixed against it. Thou wilt
tame it, if thou wilt be watchful; thou wilt be watchful, if
thou wilt fear; thou wilt fear, if thou wilt bethink thee that
thou art a Christian. For so great evil swearing hath, that they
who worship stones, are afraid to swear falsely by stones; art
not thou afraid of a Present God, a Living God, a Knowing
God, an Abiding God, a God Who taketh vengeance on them
that despise Him? A man closes his temple on a stone,
and goes to his own house; he hath closed it on his god, and
yet when it is said to him, " Swear by Jupiter," he fears his
eyes as though he were present.
xii. 13. And behold I say to you. Beloved, that even he who
swears falsely by a stone, is peijured. Wherefore say I this?
Because many are deceived herein also, and think because
that whereby they swear is nothing, that they are not in-
volved in the crime of peijury. Undoubtedly thou art
peijured, because thou swearest falsely by that which thou
thinkest holy. " But I do not think it holy." He to whom
thou swearest thinks it holy. For when thou swearest, thou
swearest not to thyself, or to the stone; but to thy neigh-
bour thou swearest. Thou swearest to a man before a stone ;
but is it not before God ? The stone doth not hear thee
speaking; but God doth punish thee deceiving.
14. Before all things, therefore, my Brethi'en, I beseech
you, that God may not have forced me to speak those words
to you in vain. For before Him 1 say what I have said
already, that I have often avoided this question; 1 feared
lest by admonition and injunction I should make them
more guilty who would not hear; but to-day I have been
more afraid of refusing to speak what I was commanded to
> sudoris speak. But seeing the fruit of this my toil' would be, so
to say, but small, if all who have cried out in acclamation to
Evil habits readily weakened and die by good. 947
me, cry out even against themselves that they do not against Serm.
themselves swear falsely; if so many even who have with j-jg^ gj
greatest attention heard me, are intent against their own
custom, and admonish themselves to-day, when they come
to their own homes, when by a slip of the tongue they may
have repeated their habit; let neighbour admonish neigh-
bour : " This is what we heard to-day, this is what we are
bound to." Let it not be done to-day, at all events when
the sermon is fresh. I speak from experience; let it not be
done to-day, it is less readily done to-morrow. If to-morrow
too it shall not be done, less is the labour of him who
is on his guard, for he is helped by the custom of the day before.
The third day the plague, by which we suffer, dies; and we
shall have joy in your gain ; for in great good will ye abound,
if of so great an evil ye shall be rid. Let us turn to the
Lord, &c.
SERMON CXXXI. [CLXXXL Ben.]
On the words of the first Epistle of John, c. i. " If we say that we have
no sin, we deceive ourselves, and the truth is not in us." Against the
Pelagians.
L The most Blessed Apostle John, writing healthfully and i.
truly, saith among other things; If we say that we have no\ john
sin., we deceive ourselves, and the truth is not in us. But if^i ^' ^'
we confess our sins, He is Faithful and Just to forgive us
our sins, and to cleanse us from all unrighteousness. In these
words the Blessed John, yea rather the Lord Jesus Himself
breaking silence by John hath taught us, that no one in this
flesh, in this corruptible body, in this earth, in this evil
world, in this life full of temptations, that no one liveth
here without sin. It is a sentence complete' in itself, and'abso-
wants no exposition ; If we say that we have no sin. For who
is there that hath no sin ? As Scripture saith. Not even the
infant, whose life is but of one day upon the earth. Such Job H,
an infant hath not committed sin, but from his parents hath ' ^^' '
derived it. In no way therefore can any one say that he
948 Sinlessneasofthe regenerate maintained by the Pelagians,
Serm. hath not had sin. But the faithful man hath by faith ap-
rig] "pi proached the laver of regeneration, and all has been forgiven
him; at once he lives under grace, he lives in faith, he has
been made a member of Christ, has been made a temple of
God ; and yet so, as he has been made a member of Cl)rist
and a temple of God, lUie shall say, that he hath no sin, he
deceiveth himself, and the truth is not in him ; he lies entirely
if he says, " I am righteous."
ii- 2. But there are some inflated skins, full of the spirit of
elation, not great in solid size, but so swollen with the
disease of pride, that they dare to say, that men are found
without sin. They say then that the righteous have in this
life no sin at all. Now they are the heretical Pelagians, and
Cffilestians too, who say this. And when the answer is
made to them, " What is it that you say? Does man live
here without sin, has he no sin at all, neither in deed, or
word, or thought?" They answer out of that wind of pride,
wherewith they are full; O, that they would bring this wind
to an end, that it might evaporate from them, and they hold
their peace, that is, that they would be humble, not puffed
up ; they answer, I say, " Decidedly these holy, faithful
men of God, cannot have any sin, either in deed, or word, or
thought." And when it is asked them, " Who are these
righteous men, who are without sin ?" They answer and say,
" The whole Church." I might well wonder, if I should
Gen. 18 find one, two, three, ten, as many as Abraham sought for.
24. &c. Pqj. Abraham went down fi'om fifty to ten ; thou heretic
makest answer, and sayest to me, " The w^hole Church."
Whence provest thou this ? " 1 prove it," you say. Prove,
I pray thee. For great joy dost thou bring me, if thou
couldest teach me that the whole Church in all her several
faithful ones hath no sin at all. " I prove it," you say.
Tell me, whence ? " The Apostle saith." What saith the
Eph. 5, Apostle? C//m/, saith he, loved the Church. I hear and
■ ^' acknowledge them to be the Apostle's words. Cleansing it
with the laver of water in the Word, that He might present
it to Himself a glorious Church, not having spot, or wrinkle,
or any such thing. We have heard mighty thunderings
from the cloud. For an Apostle of God is a cloud. These
words have sounded forth, and made us tremble.
yel denied of themselves : in hji)ig huniilihj, 949
3. But tell us, before we search in what sense the Apostle Serm.
spake these words; tell us, I say, whether ye are righteous, [leii.B.*]
or not ? They answer, " We are righteous." Have ye then iii.
no sin ? The live-long day, the live-long night, do ye no
evil, say ye no evil, think ye no evil ? They dare not say,
" None." But what do they answer ? " It is true we are
sinners; but we are speaking of saints, not of ourselves."
I ask you this, Are ye Christians ? I do not say. Are ye
righteous ? Are ye Christians ? They dare not deny it ;
" We are Christians," they say. Are ye then the faithful ?
Have ye been baptized ? " We have been," say they, " bap-
tized." Were all your sins forgiven you ? " Forgiven,"
say they. How then are ye sinners .'' This is enough for
me to refute you by. You are Christians, you are baptized,
you are the faithful, you are members of the Church, and you
have spots and wrinkles ? How then is the Church in this
time present uithout spot and wrinkle, when ye are her
wrinkles and spot ? Or if ye would have none to be the
Church but that which is without spot and wrinkle, cut
yourselves off with your wrinkles and spots from her mem-
bers, cut yourselves off from her body. But why should I
still bid them separate themselves from the Church, when
they have done this already? For they are heretics, they
are without already; with all their purity they have remained
without. Return ye, and hear ; hear ye, and believe.
4. Peradventure you will say, in your swollen and inflated
heart, " Could we say that we are righteous } It was neces-
sary of course for humility's sake, that we should say that we
are sinners ?" Dost thou then for humility's sake lie ? Thou
art righteous, thou art without sin; but for humility's sake
thou sayest thou art a sinner. How shall I admit thee as a
Christian witness against another, when I find ihee a false
witness against thine own self.'' Thou art righteous, art
without sin, and thou sayest that thou hast sin. Tliou art
then a false witness against thyself. God doth not accept
thy lying humility. Inspect thy life, see thy conscience.
Art thou then righteous, but canst not but call thyself a
sinner ? Hear John, he repeateth to thee what he said also
above truly; If we say, saith he, that we have no sin, we
deceive ourselves, and the truth is not in us. Thou hast no
050 Feigned h umilitj/ynn; Church ownssin,in the Lord's Prayer.
Serm. sin, and tliou sayest that thou hast sin ; tlie truth is not in thee.
[181. B.l Because John did not sa.y,"Ifwe say that we have no .?w, humi-
lity is not in us ;" but he said, tee deceive ourselves, and the
truth is not in us. We lie then, if we say that we have no
sin. If John feared a lie, dost thou not fear a lie, that,
whereas thou art righteous, thou sayest thou art a sinner ?
How, I say, should I admit thee as a witness in another's
cause, who liest in thine own ? Thou dost make the holy
guilty, whilst thou speakest false witness against thyself
What wouldest thou do to another, who defamest thyself?
How shall another avoid thy calumny, when by the lie of
thine own tongue thou makest thyself guilty?
iv. 5. I ask thee again in another way : Art thou righteous,
or a sinner? Thou dost answer, " A sinner." Thou liest,
because thou dost utter with thy mouth what thou dost not
believe thyself in heart to be. Therefore even though thou
wert not a sinner, thou wilt begin to be whilst thou liest.
For thou sayest, " For humility's sake, we say that we are
sinners; for God seeth that we aie righteous." Since then
for humility's sake thou liest, if thou wert not a sinner before
thou didst lie, by lying thou art made what thou hadst
avoided. The truth is not in thee, unless thou in such wise
sayest thou art a sinner, as also to know thyself so to be.
Now this is truth, that thou sayest what thou art. For how
is there humility, where falseness reigns ?
6. In fine, let us leave out John's words ; behold in the
Body of the Church, which thou dost say hath neither spot,
or wrinkle, or any such thing, and is without sin, behold the
hour of prayer will come, the whole Church will be at
prayer ; and thou it is true art without ; come to the Lord's
Matt. 6, Prayer, come to the scale, come, say, Our Father, Which art
^•'^^' in Heaven. Follow on, Hallowed be Thy Name: Thy
Kingdom come: Thy will he done, as in Heaven, so in
earth: Give ibs this day our daily bread. Follow on and
say, Forgive us our debts. Answer, heretic, what are thy
debts? Hast thou haply received money in loan from God?
" No:" you say. I will not ask thee any further upon this;
for the Lord Himself is going to explain, what are the debts
which we pray to be remitted to us? Let us repeat then
what follows ; As we also forgive our debtors. Let the Lord
Our Lord, giving it to all, taught all to own sin, 951
expound this : For if ye forgive men their sins^, (therefore your Serm.
debts are sins,) your Father will also forgive your sins. figi.B.']
Return then, heretic, to prayer, if thou art become deaf to ipeccata
the true principles"^ of faith. Sayest thou, or dost thou notg^!^^^
say. Forgive us our debts? If thou dost not, though thouonem
shouldest be present in body, thou art yet outside of the
Church. For it is the Church's Prayer, it is the voice which
cornes from the teaching of the Lord. He said, Thus pray
ye : to the disciples He said, Thus pray ye : to the dis-
ciples He said, to the Apostles He said, and to us little
lambs, how feeble soever we are. He said, to the Rams of the
flock, He said, Thus pray ye. Consider ye Who said it,
and to whom He said it. The Truth to His Disciples, the
Shepherd of shepherds to the Rams ; Thus pray ye, Forgive
us our debts, as we also forgive our debtors. The King to
the soldiers, the Lord to the servants, Christ to the Apostles,
the Truth to men spake. Sublimity spake to the lowly; " I
know your inward state ; I weigh you well, upon My balance
I report, yes truly do I declare your inward state. For
this 1 know better than yourselves. Say ye, Forgive us our
debts, as we also forgive our debtors.''''
7. I ask thee, thou righteous, holy man, man without spot v.
or wrinkle; I ask thee, I say. Is this the prayer of the
Church, of the faithful, or the catechumens ? It is certainly
of course that of the regenerate, that is, of the baptized ;
in fine, what surpasses all, it is the prayer of children. For
if it be not, with what face is it said. Our Father, Which art in
Heaven? Where are ye then, O righteous and holy men?
Are ye among the members of this Church, or are ye not ?
Ye were there, but are there now no longer. And would
that even now when cut off they would admit reason, and
hear and believe ! If then the whole Church saith, Forgive
us our debts, he is reprobate who saith it not. And we
indeed when we say our debts, until that we receive what
we ask, are reprobate, for that we are sinners ; but by doing
what ye do not, by confessing, that is, our sins, we are
cleansed ; if so be we do what we say, As we also forgive
our debtors. Where art thou, Pelagian or Cajlestian heretic?
Lo, the whole Church saith. Forgive us our debts. It hath
then spots and wrinkles. But by confession the wrinkle is
3 Q
952 Churches torinJdes are here being effaced,y'^ above she have none.
Serm. stretched out, by confession the spot is wiped away. The
nsf.B.i Church standeth in prayer, that she may be cleansed by
confession; and as long as this life lasts, so she standeth.
And when each one leaves tlie body, all the debts he had of
such a kind as needed forgiveness are forgiven him ; because
they are forgiven even by daily prayer; and then he leaves
the world cleansed, and the Church is laid up among the
Lord's treasuries, pure gold; and hereby amid the Lord's
treasures the Church is iclthout spot ondiirinkle. And if it
is without spot and urinkle there, what must be prayed for
here ? That pardon may be obtained. He Who giveth pardon,
wipeth away the spot; lie Who pardoneth stretcheth out
the wrinkle. And where is our wrinkle stretched out? As if
on some great fuller's Stretcher, on the Cross of Christ. For
on this Cross, that is, on this Stretcher He shed His Blood for
us. And ye faithful know what kind of testimony ye give to
the Blood which ye have received. For ye say, ye know,
Mat.26, " Amen." Ye know What Blood it is Which ivas shed for
^'^' many for the remission of sins. Behold, how the Church
is made without spot and wrinkle, stretched out as it were
well cleansed on the Stretcher of the Cross : but this can be
altogether doing here. The Lord presenteth to Himself a
glorious Church, not having spot or wrinkle. This He is
doing even here, He presenteth it there. For this is He
doing now, that we may not have spot or urinkle. Great is
He Who is doing it, good is His care, most learned AVork-
man is He. He stretched us out on the Wood, and maketh us
without wrinkle, whom He had made by washing without
spot. He Who came without spot and without wrinkle, yfas,
Himself extended on the Stretcher ; but for our sakes, not
for His Own, that He might make us without spot and
vi. wrinkle. Pray we Him then to make us, and when He hath
made, to bring us to the barn, and there to lay us up, where
press there shall be none.
8. Art thou then who wast speaking nithout spot and
wrinkle? What doest thou here in the Church, which saith,
Forgive us our debts? She confesseth that she hath debts to
be remitted. They who do not confess it, have not on that
account none ; but they will not on that account be remitted
them. Confession healcth us, and a guarded life, a humble
Venial sins effaced daily by the Lord's Prayer. 953
life, prayer with faith, contrition of heart, unfeigned tears Serm.
flowing forth from the vein of the heart, that the sins may bcMg^g'^^i
forgiven us, without which we cannot be. Confession, I say,
healeth us, as the Apostle John saith, If we confess our sins,
He is Faithful and Just to forgive us our sins, and to
cleanse us from all unrighteousness. But we ought not,
because I say that we cannot be here v\'ithout sin, to commit
murders, or adulteries, or the other deadly sins, which kill
with one stroke. Such the Christian of good faith and good
hope doeth not: but those only which may be wiped away
by the daily sponge' of prayer. Let us in lowliness and'.P^"'-
devotion daily say, Forgive tis our debts; but only if we do
what follows, As we also forgive our debtors. This engage-
ment with God is a true engagement, and a fixed condition.
Thou art a man, and hast a debtor, and art thyself a debtor
too. Thou drawest nigh to God, Who hath debtors, and is
no debtor, to beg that thy debts may be remitted thee. But
He saith to thee thus, " I have no debts, thou hast debts ;
for thou art indebted to Me ; but thy brother is also indebted
to thee. Thou art My debtor, thou too hast thy debtor.
Thou art My debtor, in that thou hast sinned against Me ;
thou hast a brother a debtor, in that he hath sinned against
thee. What thou shalt do with thy debtor, that will I too
do with Mine ; if, that is, thou forgivest, I forgive ; if thou
retainest, I retain. Thou dost retain against thine own self,
in that thou forgivest not another." Let no one say then,
that he is without sin; but yet we ought not on that account
to love sin. Let us hate it, Brethren, though we be not
without sins, yet let us hate them ; and especially let us
abstain from crimes; let us abstain, as far as we can, from
slight sins. " I," says some one, " have no sins." He
deceiveth himself, and the truth is not in him. Let us by
all means pray, that God would forgive ; but do we what is
said, let us also forgive our debtors. When we forgive, it is
also forgiven us. Day by day are we saying this, and day
by day doing, and day by day is it taking place in us. Here
we are not without sin, but we shall depart hence without
sin.
3 Q 2
954 Who have no test of truth, will fall into the hands of deceivers.
SERMON CXXXII. [CLXXXII. Ben.]
On the words of the first Epistle of John, chap. iv. " Dearly Beloved,
believe not every spirit; hut prove the spirits, whether they are of
God, &c." Against the Manichees.
Serm. ] When the Apostle John was being read, we heard the
[f82.B.]* Holy Ghost speaking by him, and saying, Dearly beloved,
\, believe not every spirit ; but prove the spirits, whether they
1 John (;ij-Q of Qod. I repeat, because it is necessary I should
' ' repeat, and earnestly impress this on your minds as the
Lord helpeth me. Dearly beloved, believe not every spirit,
but prove the spirits whether they are of God. Because
many false prophets are gone out into the world. The Holy
Ghost hath enjoined, that we believe not every spirit; and
ha,lh added the reason, why He enjoined it. What is that
reason ? Because, saith He, many false prophets are gone
out into the world. Whosoever then shall despise these
precepts, and think that every spirit is to be believed, must
needs fall into the hands of false prophets, and what is
worse, blaspheme the true.
ii. 2. Here a man made cautious at once by this precept will
be saying to me, " I have heard, I understand, I desire to
obey, for I too have no wish to fall into the hands of false
prophets. For who would wish it, to be deceived by liars?"
Since a false prophet is a lying prophet. Give me a
religious man, he does not wish to deceive; give me an
ungodly, sacrilegious man, he wishes to deceive, he does
not wish to be deceived. Forasmuch then as good men are
unwilling to deceive, and to be deceived neither good nor bad
men wish, who is there that would wish to fall into the hands of
a false prophet ? I am repeating the words of one consulting
me; but of course no one falls into the hands of a false
prophet except against his will. I have heard the precept
of John, yea rather of the Lord by John, Believe not every
spirit, Lo, I receive it, so I will. He goes on and says,
But prove the spirits, whether they are of God. Whereby
shall I prove? I would wish to prove them, if I could not
err. But certainly if I cannot prove the spirits which are of
Belief that Christ hath come in the Fleshy the test of truth. 955
God, I must necessarily fall into the hands of spirits which Serm.
are not of God, and hereby be seduced by false prophets. n82.B.i
What am I to do? How am I to take heed? O that St.
John, as he has told us, Believe not every spirit, hut prove
the spirits, whether they are of God; would vouchsafe to
say how the spirits which are of God are proved! Be not
disquieted, hear this too. Hereby is known the Spirit o/'v-2.
God; this surely thou wast waiting to hear, that thou
mightest prove the spirits which are of God. Hereby is
knoivn the Spirit of God; John said, not I; this follows in
the lesson which T am treating. For when he made us
anxious and cautious on this account, that we should not
believe every spirit, but prove the spirits which are of God,
because many false prophets are gone into the world; he saw
immediately what we should be desiring, he meets the ex-
pectation, casts his eye upon the silent thought. Thanks be
to God, for that He hath vouchsafed to speak this also by
him. Hereby is known the Spirit of God. JEvery spirit.
Come, hear, hear ye, understand, distinguish, cleave to the
truth, resist falsehood. Hereby is known the Spirit of God.
Whereby, I pray thee ? This is what I was desirous to hear.
Every spirit that confesseth that Jesus Christ hath come in
the Flesh, is of God; And every spirit that confesseth not that ^- ^•
Jesus Christ hath come in the Flesh, is not of God. Mean-
while then. Dearly beloved, repel from your ears every dis-
puter, preacher, writer, whisperer, that denieth that Jesus
Christ hath come in the Flesh. Repel then the Manichaeans
from your houses, from your ears, fiom your hearts. For
the Manichajans most openly deny that Christ hath come in
the Flesh. Therefore their spirits are not of God.
.3. Here I see how the wolf would wish to steal in, I observe,
and, as far as I am able, I shew that he is to be avoided.
Hereupon, in this that I have said, or rather have quoted as
said by the Apostle ; that Every spirit that denieth that
Jesus Christ hath come in the Flesh, is not of God; the
Manichee lies in wait in this word, and says to me, " Lo, the
spirit that denieth that Jesus Christ hath come in the Flesh,
is not of God; whence is it then? If it be not of God,"
says he, " whence is it? For can it be, save^-from some other ?
956 AH are of God by creation, not, as far as they are corrupt.
Sebm. If then," says he, " it is not of Cod, and is from some other,
?,^.^^^,^■ vou see there are two natures." We have discovered the
[182. H.j •■
wolf; let us spread the healthful nets, let us hunt, let us catch,
let us kill him when caught. Yes, let us kill ; let the error die,
the man live. Lo, in this that I have said, " Let us catch, let
us kill; let the error die, the man live," herein is the question
solved. But recollect what I proposed, lest forgetting the
question, you should not understand the solution. Every
spirit that confesseih not that Jesus Christ hath come in the
iii. Flesh, is not of God. And forthwith the Manichee, " And
whence is it? If it be not of God, it is from some other. If
from some other, he hath taught that there are two natures."
This question hold fast, and call back your minds to those
my words, where I said, " Let us catch, let us kill ; let the
error die, the man live." The error is not of God, the
man is of God. Return to the question : Every spirit that
confesseth not that Jesus hath come in the Flesh, is not of
John 1, Ood; 1 say too. All things ivere made by Him. Let every
Ps. 150 ^pi^^t P^f^isG the Lord. But if not every spirit is of God, how
6. Sept. doth the spirit which is not of God praise the Lord ? Yes
verily, let every spirit praise the Lord. I see both, I under-
stand the weakness; let the corruption be healed, let nature
be delivered. Corruption is not nature, but is hostile to
nature. Heal that whereby thou art weak, there remaineth
that whereby thou mayest praise. Medicine follows up
corruptions, not nature. Every spirit that confesseth not
that Jesus Christ hath come in the Flesh, is not of God. In
so far as it confesseth not that Christ hath come in the Flesh,
so far is it not of God; because this error which confesseth
not that Christ hath come in the Flesh, is not of God.
Brethren, why is it that we are re-born ? If we be born
well, why is it that we are born anevv } Nature which
had been corrupted, is repaired; nature which had fallen,
is raised up; nature which lay deformed, is by grace formed
anew. For the Creator Alone, Father, Son, and Holy-
Spirit; Triple Unity, One Trinity, That Nature Alone, Immu-
table, Unchangeable, liable neither to decrease, nor advance-
ment, neither falls, that It should be less ; nor transcends,
that It should be more ; Perfect, Everlasting, every way
The soul not of God by nature nor a portion of God. 957
Unchangeable, is That Nature Only. But the creature is Seum.
good, but very unequal to the Creator. Thou hast a mind to [182^6.1*
adhere to the deserting devil, if thou strivest to equal the
things made with their Maker.
4. Let the soul acknowledge its condition ; it is not God. i^-
Wlien the soul thinketh itself God, it ofFendeth God; it
findeth not a Saviour, but findeth a condemner. For God
when He condemneth evil souls, doth not condemn Himself;
but if the soul is that which God is, He doth condemn Himself.
Give we. Brethren, honour to our God, to Whom we cry.
Deliver us from evil. And if, that thou mayest find tempt- Mat. 6,
tation in prayer, he whisper to thee and say to thee, " What is
it thou hast cried. Deliver us from evil ? I thought' there is ' certe
no evil?" Answer him, " I am evil; and if He shall deliver
me from evil, I shall be of evil good ; may He deliver me
from myself, that I may not fall into thy hands." This say
to the Manichee; " If God shall deliver me from myself, I
shall not fall into thy hands;" because if God shall deliver
me from my evil self, I shall be good ; if good, I shall be
wise; if wise, I shall not err; if I shall not err, I shall not
be able to be deceived by thee. May God then deliver me
from myself, so I fall not into thy hands. For it is my fault,
that I should err and believe thee; for my soul is filled iviih Ps.37,8.
illusions. I am no light to myself; for if I were, I should (38,V.
never have erred. Therefore I am not a portion of God; for^*^^
the Substance of God, the Nature of God, cannot err : but
I err ; for you yourself confess it even, you profess yourself
wise, you endeavour to deliver me from error. How then
do I eiT, if I am the Nature of God } Blush, give honour to
God. I say that thou errest greatly even still ; but as thou
confessest thyself, thou hast erred before. Did then the
Nature of God err ? Did the Nature of God fall into un-
cleanness } Did the Nature of God commit adulteries }
Did the Nature of God do unlawful abominations ? Did the
Nature of God in blindness not know whither It was going?
Was the Nature of God overwhelmed with deeds of violence
and lust ? Blush, give honour to God.
5. Thou canst not be a light to thyself, thou canst not, ^'•
thou canst not. He was the True Light. In comparison of John i,
John it was said, He teas the True Light. Was not John "
958 Evil in us not nature but corruption, changed by God to good.
Serm. too a lamp ? He was a burning and a shining lamp, said
ri82.B.]^^t! Lord. Is not rt lamp a light? But He uas the True
Johii 5, Light. A lamp may be lighted, and may be extinguished ;
the True Light can lighten, It cannot be extinguished. He,
therefore, was the True Light Which lighteth every man
that cometh into the world. We need to be lightened, we
Ps.27,l.are not light. Awake, cry out with me; The Lord is my
Light. What is it then thou art saying? Is there then no
evil? There is evil, but it is changed; and it will be good;
because this same evil, is by corruption evil, not by nature.
What is, Deliver us from evil? Might we not, and may we
not say these words, " Deliver us from darkness ?" From
what darkness ? From our own selves, if there are any
remains of darkness in us, until we be wholly made light,
having in us nothing to resist charity, to withstand truth, to
be subject to infirmity, in the condition of mortality to fail.
\^^I'a Then see the whole what it shall be, when This corruptible
&c. shall have put on incorruption, and this mortal shall have
put on immortality. Then shall be brought to pass the
saying that is written, Death is sicalloived up in victory.
0 death, where is thy contention ? 0 death, where is thy
sting ? Now the sting of death is sin. Where shall evil be ?
vi. 6. At present the evils of men what are they ? Error and
infirmity. Either thou knowest not what to be doing, and
by error fallest; or thou dost know what ought to be done,
and art by infirmity overcome. All the evil of man then is
Ps.27,1. error and infirmity. Against error cry out, The Lord is my
Light. Against infirmity add, And my Salvation. Believe,
be good ; thou art evil, thou wilt be good. Do not make a
division. Nature is to be made whole in thee, not to be
separated. Wouldest thou know what thou art ? Darkness.
Wherefore, darkness ? A man who says, " God is subject to
con-uption;" than this darkness can any thing be more
profound ? Believe thou, acknowledge that Christ hath come
in the Flesh, hath received that which He was not, not lost
What He was ; hath changed man into Himself, not hath
been changed into man. Acknowledge it, and thou wilt
thyself be of evil good, of darkness light. Do I lie, and
have I no means of proving this ? Thou receivest the Apo-
stle, if thou dost not make a pretence of receiving him ; thou
Seeming difficulty in applying St. John's test to all heresies. 959
dost read the Apostle, yet thou art both deceived, and Serm.
CXXXTT
deceivest. Whereby art thou deceived? By erring by thine [182.B.]
own evil, thine own self. But if thou wilt believe, and shake off
error, thou shalt hear from the Apostle, For ye were at one Ephes.
time darkness, hut now light. But he added, lights but '
where ? In the Lord. Darkness therefore in thyself, light
in the Lord. Because thou canst not be a light to thyself,
by coming thou art lightened, by receding, darkened; be-
cause thou art not thyself a light to thyself, thou art
enlightened elsewhere. Come ye unto Him, and he en- Ps'33,6.
lightened. (34 5.
7. I know, Dearly beloved, that I have dwelt much on one ^' T^"^
point from this lesson of St. John, and I see that you are not
to be wearied further, or filled above your capacity; and my
own weakness is to be thought of. For these words of St.
John have their great obscurities yet. Meanwhile repel
those who deny that Christ hath come in the Flesh. For it
is plain that they are not of God. In so far as they are in
error, in so far as they sin, in so far as they blaspheme, they
are not of God ; let them be made sound, and they will be
of God ; for that by nature they too were of God. On this
subject in so far as I have treated of it, mark the Scriptures.
Believe not those who deny that Christ hath come in the
Flesh. But you will certainly say to me, " Whoso then saith
that Christ hath come in the Flesh, is of God ? Let us give
ear to the Donatists, because they confess that Christ hath
come in the Flesh ; let us give ear to the Arians, because they
confess that Christ hath come in the Flesh ; let us give ear to
the Eunomians, because they confess that Christ hath come in
the Flesh ; let us give ear to the Photinians, because they
confess that Christ hath come in the Flesh. For if all the
spirits which confess that Christ hath come in the Flesh, are
of God, how many lying, deceiving, insane heresies are there,
which yet confess that Christ hath come in the Flesh !" What
are we to say then ? How solve this question } Howsoever
it is to be solved, it cannot be solved to-day. Hold me
your debtor ; but pray God's assistance for me and for your-
selves. Let us turn to the Lord, &c.
i)CO No heretic can believe that. Christ is conic in the Mesh.
SERMON CXXXni. [CLXXXIII. Ben.]
Again, on the words of the First Epistle of John iv. " Every spirit that
confesseth that Jesus Christ is come in the Flesh is of God."
Sebm. 1. The expectation of your affection, is the exaction of
rfssRiray debt. I doubt not that ye remember, what with the
i Lord's assistance I promised, on the lesson of St. John.
When then you heard the Reader, 1 believe that you thought
that I was bound to make good the debt. For as my Sermon was
much prolonged, I put off the great question, how what Blessed
John, not the Baptist, but the Evangelist, saith in his Epistle
1 John may be rightly understood ; Every sjiirit that confesseth that
^' ^' Jesus Christ hath come in the Flesh, is of God. For we see
that many heresies confess that Christ hath come in the
Flesh, and yet we cannot say that they are of God. The
Manichee denies that Christ hath come in the Flesh. We
need not labour, nor persuade you at any length, that this
error is not of God. But the Arian, the Eunomian, the
Sabellian, the Photinian, confess that Christ hath come i)i
the Flesh. Why seek we witnesses to convince these? Who
can number so many pests? But meanwhile we may treat of
those which are better known. For these heresies which
I have named are to many unknown, and this ignorance is
safest. Certainly as we know at least, the Donatist confesses
that Christ hath come in the Flesh; and yet God forbid that
this error should be cf God/ To speak of more recent
heretics, the Pelagian confesses that Christ hath come in the
Flesh; yet surely this error is not of God.
ii. 2. Wherefore, Dearly beloved, let us give careful con-
sideration, since we doubt not that the sentence is true,
Every spirit that confesseth that Jesus Christ hath come in
the Flesh, is of God ; these are to be convicted, that they do
not confess that Christ hath come in the Flesh. For if we
shall concede to them this confession, we shall acknowledge
that they are of God. And how should we keep you back,
or deter you from their errors, or defend you against them
with the shield of truth ? May the Lord liclp nie, because
The true faith believes Christ as the Son of God ($^ the Son of Man. 96 1
your expectation even is a prayer for me, that they may be Serm.
convicted that they do not confess that Christ hath come in nss.B.'j
the Flesh.
3. The Arian hears, and preaches the Birth of the Vir-
gin Mary. Does he confess then that Christ hath come in
the Flesh? No. How do we prove it? If the Lord help
your understandings, most easily. What is that we are
requiring? Whether he confesses that Jesus Christ hath
come in the Flesh. How can he confess that Jesns Christ
hath come in the Flesh, who denies Christ Himself? For
Who is Christ? Let us ask Blessed Peter. Just now when
the Gospel was being read, ye heard, that when the Lord
Jesus Christ Himself asked, Whom men said that He ///eMat.ie,
So?i of Man teas ; the disciples gave in answer other men's
opinions, and said. Some John the Baptist, some Ellas,
others Jeremias, or one of the Prophets. They who con-
fessed, or confess these, knew not Jesus Christ as more than
man. But if they knew not Jesus Christ as more than man,
assuredly they knew not Jesus Christ. For if He is only
man, and nothing more, He is not Jesus Christ. Whom
then, saith He, say ye that I am ? Peter answered, one for
all, for that there is unity in all; Thmi art the Christ, the So7i
of the Living God.
4. Lo, here thou hast a true confession, a full confession. For i"*
thou oughtest to join both, what Christ saith of Himself, and
what Peter saith of Christ. What saith Christ of Himself?
Who7n do men say that I the Son of Man am? What saith
Peter of Christ ? Thou art the Christ, the Son of the Living
God. Join tliem both, and Christ hath come in the Flesh.
Christ of Himself saith that which is the less, Peter of Christ
that which is the greater. Humility answereth for truth,
and truth for humility; that is, humility for the Truth of
God, and Truth for the humility of Man. Whom, saith He,
do men say that I the Son of Man am? I say what I was
for you made; do thou Peter say. Who He is That made
you. IVJioso then confesselh that Jesus Christ hath come
in the Flesh, of a truth confesseth that the Son of God hath
come in the Flesh. Let the Arian now say, whether he con-
fesseth thai Christ hath come in the Flesh. If he confesseth
that the Son of God hath come in the Flesh, he doth confess
962 Arians believe not Christ, suck as He is, come wi the Flesh,
Serm. that Christ hath come in the Flesh. If he denies that Chiist
rj'^g^yVis the Son of God, he knows not Christ; he speaks of one
foi" Another, he speaks not of Christ Himself. For what is
the Son of God? As we were enquiring, what is Christ;
and we heard, that He is the Son of God; let us enquire
John 1, now, what is the Son of God ? Lo, the Son of God; In the
' ' beginning was the Word, and the Word was with God, and
the Word was God. The Same was in the beginning ivith
God. In the beginning was the Word. What sayest thou, O
Gen. 1, Arian? In the beginning j sls Genesis saith, God made the
Heaven and the earth; butthou sayest," In the beginning God
made the Word." For thou sayest that the Word was made,
thou callest the Word a creature. Thou sayest then, " In
the beginning God made the Word;" but the Evangelist
saith, In the beginning was the Word. And therefore in
the beginning did God make the Heaven and the Earth,
John I, because the Word was. All things were made by Him.
Thou sayest He was made. If thou sayest He was made,
thou deniest the Son.
iv. 5. For we are seeking for a Son by Nature, not by grace ;
the Only Son, Only-Begotten, not adopted. Such a Son
we seek, so True a Son seek we. Who being in the Form of
God, they are the Apostle's words, (I mention it for the
uninstructed sake, lest they should be thought my own words ;)
Phil. 2, That Son we seek. Who, being in the Form of God, thought
it not robbery to be equal with God. Not robbery, because
Nature. It was Nature, it was not robbery. He thought it
not robbery to be equal with God. It was not robbery
in Him, it was Nature; so was He from Eternity, so was
He Coeternal with Him Who begat Him, so was He equal
^' 7- with the Father, so He was. He emptied Himself; that we
may confess that Jesus Christ hath come in the Flesh. He
emptied Himself. How ? By losing What He was, or by-
assuming what He was not? Let the Apostle follow on; let
us hear ; He emptied Himself, taking the form of a servant.
So He emptied Himself, taking the form of a servant, not
losing the Form of God. The form of a servant was added,
the Form of God departed not. This is to confess that
Christ hath come in the Flesh. But the Arian who does not
confess Him equal, does not confess the Son. If he does
nor Eunomians, Sabellians, Photinians, some Donatists. 963
not confess the Son, he does not confess Christ. Whoso Sebm.
confesseth not Christ, how doth he confess that Christ hath Qgg g'i
come in the Flesh ?
6. So too the Eunomian, his match, his fellow, not much v.
different. For the Arians are said to have confessed, that
the Son is at least like to the Father ; and if they have not
said " equal," yet " ahke." This other, not even " like."
He too then denies Christ. For if Very Christ is equal and
like to the Father, of a truth whoso denieth Him to be
equal, denieth Christ; whoso denieth Him to be like, denieth
Christ. Whoso then denieth Him to be equal and like,
denieth Hint Christ hath come in the Flesh. For I ask.
Hath Christ come in the Flesh? He answers, " He hath
come." And we imagine that he confesses. I ask. What
Christ came in the Flesh, equal to the Father, or unequal?
He answers, " Unequal." Thou sayest then that one, unequal
to the Father, hath come in the flesh ; thou deniest that
Christ hath come in the Flesh, because Christ is equal with
the Father.
7. Hear the Sabellian, " The Son is the Same Person as
the Father." This he says, with this he pricks, with this
scatters poison. " He is Himself," saith he, " the Father.
When He willeth, He is Son; when He willeth. He is
Father." This is not the Christ, And thou errest, if thou
sayest that this Christ hath come in the flesh ; because this is
not the Christ, thou dost deny that Christ hath come in the
Flesh.
8. What sayest thou, Photinus ? Photinus says, " Christ
is only man, He is not God." Thou confessest the form of
man, deniest the Form of God. And Christ in the Form of
Qod is equal to the Father, in the form of a servant is like unto
us. Thou too deniest that Christ hath come in the Flesh.
9. What the Donatist? Very many Donatists confess
concerning the Son the same as we, that the Son is equal to
the Father, and of the same Substance ; but others of them
confess that He is of the same Substance indeed, but deny
that He is equal. What need we dispute concerning these
who deny that He is equal ? For if they deny Him to be
equal, they deny the Son. If they deny the Son, they deny
9G4 Schismatics confess Cfwist in words, in deeds deny Him.
Serm. Christ. If they deny Christ, how do they confess that Christ
YssIbj hath come in the Flesh ?
yi 10. There is a more nice question concerning those, who
confess as we, that the Only-Begotten Son is equal to the
Father, of the same Substance, Coetcrnal with the Eternal ;
and yet they are Donatists. Let us say to them, " In words
ye confess, in deeds deny." For some deny in deeds. Not
every one who denies, denies in word. Certainly there are
Tit. 1, men who deny in deeds. Let us ask the Apostle : Unto the
' ' pure, saith he, all things are pure ; but unto the impure and
unbelieving is nothing/ pure, but their mind and conscience
are defied. For they confess that they know God, but in
deeds they deny Him. What is iti deeds to deny.? To be
proud, and to make schisms ; to glory not in God, but in
man. Thus in deeds is Christ denied; for Chinst loveth
unity. In fine, behold how these too deny Christ, to speak
more plainly. We call Him Christ of Whom John the
John 3, Baptist saith, He That hath the Bride is the Bridegroom.
Goodly wedlock, holy nuptials. Christ the Bridegroom, the
Church the Bride. From the Spouse we know the Bride.
Let the Spouse Himself tell us, what Bride He hath ; let
Him tell, lest perchance we err, and invited to the nuptials
we disturb the holy vows ; let Him tell us, first let Him shew
Himself the Spouse.
vii. II. After His Resurrection He said to His disciples, Knew
Luke24,ye not tlittt all things must be fulflled which icere written
' ^' in the Law of Moses and in the Prophets and in the Psalms
concerning Me ? Then the Evangelist goes on and says,
Then opened He their understanding that they might under-
stand the Scriptures, and said unto them, Thus it behoved
Christ to suffer, and to rise from the dead the third day.
Behold, the Spouse, Whom Peter confessed, that is, the Son
of the Living God, it behoved to suffer, and to rise again the
third day. And so it came to pass; they saw it fulfilled,
they had hold of the Head, they sought the Body. What is
the Head } Christ Himself; He suffered, the thii-d day He
rose again; He is the Head of the Church. What is the
Body ? This very Church. The disciples then saw the
Head, the Body they did not see. Let the Head then teach
Donatists deny Christ, as Husband of tlie Church. 9G5
them seeing not the Body. Say, O Lord Jesu, say, Holy Serm.
Spouse, instruct us concerning Thy Body, Thy Bride, Thy rig3'B'i
Beloved One, Thy Dove, whom thou hast endowed with Thy
Blood, say ; It behoved Christ to suffer, and to rise from the
dead the third day. Behold the Spouse; speak of the Bride,
fill up the marriage'. Hear the Bride, A)id, He saith, 'tabulas
should he "preached. For this comes next. It behoved Christ
to suffer, and to rise from the dead the third day, and that
repentance and remission of sins should be preached in His
Na?ne among all nations. Where hidest thou thyself?
Among all nations, beginning at Jerusalem. So has it come
to pass. We read it promised, we see it fulfilled. Behold
my light, where is thy obscurity ? Christ then is the Spouse
of this Church, which is preached among all nations, and.
shoots forth and grows even imto the ends of the earth,
beginning at Jerusalem; of her is Christ the Spouse. What
sayest thou, of whom is Christ the Spouse ? Of the party of
Donatus ? This is not He, He is not so. My good man.
This is not He ; yea rather bad man. This is not He. We
have come to the marriage, let us read the contract, and not
dispute. If then thou sayest, " Christ is the Spouse of
Donatus's party;" I i*ead the contract, and I find that Christ
is the Spouse of the Church, spread over the whole compass
of the earth. If thou sayest. This is He, and it is not He,
thou deniest that Christ hath come in the Flesh.
12. The Pelagian remains, not of all heresies, but of those viii.
which I have mentioned in consideration of the shortness of
the time. For I have said already, " Who can number so many
pests?" What sayest thou, O Pelagian ? Hear ye what he says.
He seems to confess that Christ hath come in the Flesh; but
when well sifted he is found to deny it. For Christ came in
Flesh, which was the likeness of flesh of sin, but was not
flesh of sin. The Apostle's words are, God sod His own Rom. 8,
Son in the likeness of flesh of sin. Not in the likeness of^'
flesh, as though Flesh were not flesh ; but in the likeness of
flesh of sin, because it was Flesh, but flesh of sin it was not.
But this Pelagius strives to make all the other flesh of every
infant too equal to the Flesh of Christ. It is not so. Dearly
beloved. The likeness of flesh, of sin in Christ would not be
set forth so highly, unless all other flesh were flesh of sin.
966 Pelagians deny Christ, as the Saviour of infants.
Serm. What doth it profit then, that thou sayest that Christ hath
/jl" j"j come m the Flesh, yet strivest to equal Him to the flesh of all
infants ? And to thee I say as to the Donatist, " This is not
He." Behold 1 see Mother Church bearing witness to them
at her breasts. Mothers run with their infant children, they
cast them upon the Saviour to be saved, not upon Pelagiusto
be damned. Each mother in pious afl'ection running with
her infant child saith, " Let him be baptized, that he may be
saved." Pelagius on the contrary, " What should be saved.?
There is nothing in him to be saved; he has no corruption,
he has contracted nought of damnation from his original." If
he be equal to Christ, why doth he seek Christ ? Lo, I say
to thee, the Spouse, the Son of God, Who came in the Flesh,
is the Saviour both of old and young, is the Saviour both of
the full grown, and of infants, and This is Christ ; but thou
sayest that Christ is the Saviour of the elder, not of the
younger; This is not He. If it be not He, thou too deniest
that Christ hath come in the Flesh.
ix. 13. And if we carefully sift all heresies, we find that they
deny that Christ hath come in the Flesh. All heretics deny
that Christ hath come in the Flesh. Why marvel we, if
Pagans deny that Christ hath come in the Flesh? Why marvel
we, if Jews deny that Christ hath come in the Flesh ? Why
marvel we, if Manichaeans deny most expressly that Christ
hath come in the Flesh? But I tell you. Beloved, all bad
Catholics too in words coiifess that Christ hath come in the
Flesh, but in deed deny it. Be not then as if secure, be-
cause of faith. Add to right faith a right life, that ye may
confess that Christ hath come in the Flesh, both in words by
saying the truth, and in deeds by living well. For if ye in
words confess, and in deeds deny; the faith of such wicked
ones is nearly the faith of devils. Hear me, Dearly beloved,
hear me, that this hard toil of mine may not be a witness
against you, hear me. The Apostle James, when he was
speaking of faith and works against those, who thought that
faith was enough for them, and had no will to have good
James works, saith. Thou helievest that there is One God; thou
' * doest well ; the devils also believe and tremble. Will the
devils then be set free from everlasting fire, because they
believe and tremble? Lo, what ye heard just now in the
S. Peter\s faith, of God; hin iceakness, Iiis own. 967
Gospel, what Peter said, Tltou art the Christ, the Son of Serm.
the Living God; read, and ye will find that the devils said, rfg^gS*
IVe know JVho Thou art, the Son of God. Yet Peter is Matt.
praised, the devil is silenced. The voice one, the deeds j^'^,^*
different. Whereby are these two confessions separated ? 24; 3,ii.
Love is praised, fear condemned. For not in love did the
devils say this, Tliou art (lie Son of God. In fear they said
this, not in love. In fact, they in their confession said, What
have tve to do with Thee? But Peter, / am ivith Thee^^^^
22 33.
even unto death. '
14. But this same Peter too, whence, my Brethren, whence ^^
came it to him out of love to say, T7wu art the Christ, the
Son of the Living God ? Whence came it to him ? Was it
of his own .'' God forbid. It is well that this very chapter
of the Gospel shews both, what Peter had of God's, what of
his own. You have both there; read, there is no need to
wait to hear from me. I quote the Gospel, Tho^i art //it? Matt.
Christ, the Son of the Living God. And the Lord to him, '
Blessed art thou, Simo)i Barjona. Wliy ? Of aught that is"^- 17.
thine own blessed? No. Because Jlesh and blood hath
not revealed it unto thee ; for this art thou. Flesh and blood
hath not revealed it unto thee, but My Father Who is in
Heaven. And He goes on, and says the rest which it is too
long to quote. A little after in the same place, after these
His words, whereby He approved Peter's faith, and shewed
him to be that Rock, He began to shew unto His disciplesy'^-^^-
that He must go to Jerusalem, and suffer many things, and
he rejected of the elders and Scribes and Chief Priests,
and be killed, and rise again the third day. Then Peter
from that which was his own, was amazed and horror struck
at Christ's death, the sick man was amazed at his medicine.
Be it far from Thee, Lord, he saith, pity Thyself, let it not'^''^^'
be so. And where is, I have the power of laying down 7J/y/John
life, and L have the power of taking it again? Hast thou '
forgotten, Peter? Hast thou forgotten. Greater love hath no-^oh^
man, than that he lay down his life for his friends? Thou '
hast forgotten. That forgetfulness is of his own : the tre-
pidation, the horror, and fear of death, all is of Peter's; yea
rather of Simon's, not of Peter's. And the Lord, Get thee Matt.
behind, Satan. Blessed art thou, Simon Barjona : Get thee ' *
3 R
})68 Christto be confessedintrne faith S^good deeds hotJi,as Hisgifts.
Serm behind, Satan. Blesified art thou, Simon Barjona; but of
pg"'j^'j God's. Get thee behind, Satan; whence? Recollect whence
blessed. I have said ah'eady, Because Jlesh and blood hath
not revealed it unto thee, hut My Father Who is in Heaven.
Whence, Satan ? Let the; Lord say; For thou sacourest not
the tilings that be of Gud, but those that be of men.
15. Trust ye in the Lord, and to true faith join good deeds.
Confess that Christ hath come in the Flesh, both by believing
and by well-living, and hold fast both as received from Hira,
hope for their increase and perfection from Him. For,
Jerem. cursed is every one that putteth his hope in man. And
1 Cor. good is it for man, thtft whoso glorieth, should glory in the
1)31. Lord. Turning to the Lord God the Father Almighty, let
us with a pure heart, as far as our littleness is able, render
very great and true thanks unto Him, praying with the
whole soul His singular gentleness, that He would in His
good pleasure vouchsafe favourably to hear our prayers ;
and by His power also expel the enemy from our deeds
and thoughts, multiply our faith, rule our minds, grant us
spiritual thoughts, and bring us safe to His Blessedness ;
through Jesus Christ His Son. Amen.
®]^an!?s be
to (Siori,
INDEX.
Abraham, called only so, after change
of name, because name related to
earthly promises — not so name of
Israel, 518. see Jacob, wondrous
things promised to, and fulfilled, 582.
and in us his seed, 583, 777, 849.
believed without sight, 583.
Absolution, analogy between, and loos-
ing grave clothes of Lazarus, 151,
385. Church has power of, 181, 183.
Adoption, asonship higher than that of
nature, 24. frequently mentioned in
Holy Scripture, 25. the term of an-
cient use among the Jews, ib. used
by St. Paul to express the mystery of
our adoption in Christ, 26. raising
up seed to brother, kind of, ib.
Advance, necessary to those who would
attain, 870, 877.
Adversary, to be agreed with and de-
livered from, 447. not so Satan, ib.
the Law our, so long as we our own,
450. must agree with by obedience,
and so made no longer adversary,
451.
Affliction, blessing to Christians, curse
to the worldly, as having no hope
beyond world, 431.
Africa, Church not confined to, 643,
644. see Donatists.
Agar, 722. see Laitj.
Ages, the six, of the world, 532.
Alaric, 430.
Alms, with Lord's prayer a remedy
against daily sins after Baptism, 74.
not to be given of usury and oppressive
gains, 467, 922, 923. (that plundering
Christ, to give to Christ, 922, 923.)
but of our righteous labours, 467.
giving and forgiving, make double,
97. good works without, will not
avail in Day of Judgment, 1 10. value
given to, in Day of Judgment, mar-
vellous, ib. should be given freely,
3 R
as being all of iis of one family, 120,
121. blind Tobias guides his son to
attain inward light by, 316. to be
given first in deeds of mercy to our
own souls, 433, 434. the end for
which done, test of, 695. left hand,
carnal desires, not to be mixed up
with right hand, spiritual charity
in, 696. more abundant required
from those who cannot fast, 705.
free, remedy against covetousness,
917. God maketh exchange with us
by, 918. we giving earth. He Heaven,
ib. not to be withholdeu from too
much thought for the future, ib.
Dives cast into hell, because he neg-
lected, 921.
Analogies, earthly, partial from their
very nature, 498. Holy Scripture
justifies use of, in things relating to
God, not to explain accurately, but
to illustrate, 646.
Ananias, death of, warning to those
under vows, 688.
Ananias, 902.
Angels, holy celibates lead life of, 595.
see Celibacy, free from all concu-
piscence, 738.
Anger, the lust of vengeance, 95. if
indulged in, becomes hatred and
murder, 95, 255. great difference
between, and hatred, 255. may have
love in it, ib.
Antichrist, cometh in his own name,
577. Donatists therefore Antichrists,
ib. see Donatists.
Apostles, the children of the Jews
who cast out devils and are their
judges, 167. witnesses of Christ, ib.
reaped among the Jews, sowed among
the Gentiles, 401. our Lord sowed
and reaped in, as being in, 404.
precepts given to, on receiving their
commission, not to be understood
carnally, 405. spiritual meaning of
purse and shoes forbidden to, 406, of
O
i)70
INDEX.
mt -Jaliitiiii/ by the vray ciijuinoJ on,
407, 408. saw The Head, anil through
Him l)elieve(l The Body (the Church)
not yet seen, 483, 484. (this the op-
posite to our state, ib.) burning brands
tilled with fire from Holy Spirit, not
to be put out by persecution, them-
selves set fire to world, 484. had need
of pardon themselves, as sinners, 615,
738. see Si>i. contention of, for pre-
eminence, part of old leaven of law,
(!S1. Acts of, 687.
Apostolic Sec, two Councils on Pelap;ian
heresy sent to, and rescripts sent
bacl; from, .592.
Apsis, 204, note a.
Areopagns, 700.
Arinns, say Holy Ghost a creature,
170. errors of, carnal, fiom desire of
sefiiiig things, 491. from pride, 545.
Ijeiieve not Christ come in the flesh,
as He is, both God and Man, 962.
Athens, city of philosophers, 699.
Ausonius, 925, note a.
Avariee, see Covetousneas.
B.
Banr/nets, of the world, for the weak-
ness of our bodies, 229. of God, for
the heart, not belly, S66.
Bartci/, figure of the Law as opposed
to wheat, (the Gospel,) 580. see
117/ eat.
Bapti.s))i, the laver of regeneration, 75.
cleanses not through merits of Mi-
nister, but by grace of Holy Spirit,
395, 396. first gift of Spirit in, re-
mission of sins, ISO. all sin forgiven
in, 74, 76, 85, 93, 101, ISO, 390,
589, 710, 718, 755, 948. infirmity
still remains after, 86,589, 755, 948.
the inward washing cleansing the
soul through faith with alms, 432.
thfi womb of the New Birth, 506.
reniivves vail from Lord's Kupper,
.'>93, 594. opens eyes of blind, 610.
figured in the parable of the good
Samaritan, 590. see S/imaritan and
Church, question whether he who
Iiath sinned little or much before,
loves tlie more, 390. especial time of
soleiiiniiiing, last Sabbath in Lent,
(Easter Eve,) 90.
Balyloa, carryine into, type of the
passing of the Apostles to the Gen-
tiles, 12, 13.
Beatitudes, the, each duty in, has its
own reward, 63. the members of the
soul, which all together make it in
jiropi.rfion, 54.
Bethc.s<h(, pool of, the Jews, five
porches, the Law, (five books of
Moses,) the troubling of, Christ's
Passion, descending of owe to, typical
of unity, 525, 528, 530, 534. going
down to, of humility, 534.
Beware, how awful a word from our
Lord, 437.
Birth, New, see Baptism, glory of,
contrasted with misery of first, 513,
614. natural, where ditfennt from,
where like that of Christ, 564.
Bishop, origin of name of, 365. the
master of a family its, ib. arduous-
ness of office of, 920.
Blaspheiiii/, unpardonable, refuge
against, 196. see Sjjirit, Holy.
Blessed, the, commemoration of, 48.
leads to thoughts of the course of
blessedness, ib. a course of contest
here, but reward hereafter, 49.
Blessedness, to touch with heart The
Blessed One, 490.
Blessi/igs, temporal, to be sought with
moderation, eternal, with longing
and perseverance, 242.
Blind, the two, by way side, figures of
.'^ews and Gentiles, 311.
Blindness, the punishment of those who
turn from God, 491. they who fall
under, often themselves insensible
of, ib. to such coming of Light,
greater darkness, 620. but not to
those who know their darkness, ib.
in the body, figurative of soul's, 617.
Bodies, all, less in parts than in whole,
(as illustrating the Word,) 489. see
Word, even they not comprehended
at once, much less God, 490. see
God.
Body, the, soul acts through, 44. will
be raised and reunited to the soul,
141. life which soul gives to, not its
own, 142. everlasting death punish-
ment of, 145. love will give pain to,
to save, much more to soul, 303.
under treatment for sickness here,
745. by the Incarnation, made mem-
ber of Christ, 800. and tlierefore sin
against, sin against Christ, ib.
temple of Holy Ghost, 801, 811. and
so to be honoured as such, 802, 811.
Bolitana, martyrs of, 760, note a.
Bread, the Word of God, our daily,
73, 74, 85, 93, 100. comes to us
here through means, in Heaven will
come by sight, 85. see Eucharist,
Holy, in praying for, pray to be kept
from evil, lest we lose it, 100, 101.
the ' three loaves' of, given to friend,
represent the Holy Trinity, 423.
Burdens, all superfluities, 279. our own
which we must bear foi ourselves,
INDEX.
971
our sins, 827, 830, 831. others',
borne by charity, 831. poor and rich
bear one another's, ib.
Cal/an/txsi, council of, 833, n. a.
CacilicDius, 833, 83-t.
Ccrlistians, say that tliere are men
without sin, biS.
Ctelestis, goddess at Caithage, 430.
see also n. a.
Caiaphas, 834.
Captivity, see Jews.
Carthage, in possession of name of
Christ, 430, council of, 592. n. c.
doctrines of Stoics and Epicureans
known at, 701.
Catechtnnens, hidden from mysteries
of Holy Eucharist, 593. see^McAarMY,
Hoty.
Celibacy, the life of angels, 595. supe-
riority of, as state of life, begins on
earth life of heaven, ib. compare
Virgins and Chastity.
Centurion, humility and faith of, 122,
123. by which received Christ into
his heart, ib. 22G. office of. 124. the
faith of the Gentiles figured in, ib.
312.
Charity, see Love.
Chastisoiicnf, blessedness of, as from
God, misery of absence of, 65, 66.
Chastity, required of all, 594. preserved
in women by many jirotections, in
man by fear of God its chief pro-
tection in all, 595. stricter obliga-
tions to, of those under vows, ib. of
married, unmarried, and widow, has
in each its especial reward, 596
Children, the portion of departed, to
be sent to them through alms to
Christ's poor, 287, 288. no plea for
avBrice, that it is providing for, 286,
344. God Who created will provide
for, better than he who begat, 287.
though departed not dead, but alive
with Christ, 287, 288. our Lord in
His poor to have portion of one child,
289.
Christ, the Corner Stone, 14, 312, 331,
367. binding together circumcision
and uricircumcision, 627,772. cceter-
Dal with The Everlasting God, 9.
The Bread of Life, 111. which tame
down from Heaven, 580. in Heaven
will be directly our Bread and Wis-
dom, 101. Goil and Man, 240, 250,
315, 354. as such known only to
them that love God for Himself, 347.
and are of a clean heart, 348. God-
Man, and as i<uch the Mediator, 260.
ever in the world a« God, He comes,
goes, and returns as Man, 443. Son
of Mary, as also of David, though
God and Lord of botli, 18. David's
Son, and David's Lord,ib. 346, 354.
how Sou of David and of Abraham,
7. known as God by the penitent, net
by the Pharisee, 392. by all seen as
Man and Ju.tge, as God by them
that love Him, 561. as God fairer
than man, as man more deformed,
36'. with the form of a servant He
laid down the way, with that of God
prepared our home, 351. Incarnate,
He took what He was not, lost not
what He was, 354, 522. the merit of
H'S human nature derived from its
union with Him, 153. became man,
and was born of a woman, in mercy
to each sex, 4. His humanity our
healing, 303, 544, 756. His Divinity,
the Angels' joy, 545. we see Him
as God, by Him as Man, 522, 545.
and hope from Him as God what we
know of Him as Man, 777. being the
Way by which we go, 656, 6h7 , 709,
879, 880. and so avoid snares, 657.
His humility the cure of our pride,
520, 526. in His bodily presence sent
only to lost sheep of house of Israel,
221. the Stone against which Jews
stumbled, which at His second coming
will grind them to powder, 346, 354.
healing the absent. He shewed His
future unseen power in the Gentile
Church, 123, 124. heals now those
who touch His hem in faith, not those
who press Him outwardly, 125. our
ej'es opened thtough Him as He
passeth by in Humanity, so as to see
Him stand still in H is unchangeable
Divinity, 310, 312, 315, 316. He
passed by things here, that we might
follow and he fed, 417. praying alone
in The Mount, He typified His inter-
cession for us, 209. walking on the
sea, His power in the world in these
latter days, 211 , 212. asleep in the
ship, its mystical interpretation, 136.
went forth to hire labourers m descent
of Holy Ghost, 297, 298. hid that
He might sutfer, 297- and redeem,
453. .lead of Church, 351, 482, 575,
576, 622, 636, 775. as such our In-
tercessor, 623. seen as such by
Apostles, but we see the Body, 483,
484 see Church. The Bridegroom as
the Head, The I'ride in The Body,
351. The Rock upon which He built
His own Church, 315. the monntain
cast into the sea, i. e. the Gentiles,
328. receives, keeps, and will repay
what is given to Him in His poor
972
INDEX.
283. our Advocate ami the same onr
Judge, 90. His Nativity impugned
by cavillers because one generation
reckoned twice, 11. His genealogy
differently stated by St. Matthew
.and St. Luke, 26, 27. n. t. solution
of this, (St. Matthew descendsthrough
Solomon, St. Luke ascends through
Nathan,) 31. aud n. e. 270. mys-
tical meaning of this, ib. mystical
meaning of the number of the two
genealogies, 29, .30, 31, 32. (see also
for that of St. Luke's numbers, 270,
271.) His immaculate conception,
23, 24, 163, 454, 714. necessity of
Faith in this to purify us, 666, 667.
His wonderful exchange with man,
2G0. rich as God, poor as man, 623.
His life our death, 581. by denying
Incarnation, we deny His contest
and victory, 380. His two comings
foretold by Prophets, 353. Jews
hoped for His coming in a wrong
manngj-, and so became murderers,
ib. His miracles on the body, types
of mightier ones on onr souls, 305,
381, 382, 383, 384, 3S5, 386. Jews
and Saul though at first phrenzied
against Him, afterwards healed by,
302. His reality as shewn in the
words, Tt is /, 212,213. Self-seekers
cannot follow, 398. His prayers for
His murderers not ineffectual, 240.
lifted on the Cross, He subdued souls
to it, 3. came not down from it be-
cause He lay hid, 297. We must
suffer as He suffered, that we may
have fruit of His suffering, 133, 625.
for by walking after Him in endurance
we come to the resurrection, 775,
776. His sufferings being the earnest
of our good things, 581 . hearts which
mourn for all sin bear His mark, 439.
speaketh in the Law and Prophets,
235. see Transfigitrafion. power of
man prevailed against Him only to
the sepulchre, 453. all brethren in
Him, 90, 91. we are made Christians
in hope of His coming, 44.'j. and
must follow whither He has gone,
372, 373. not He, but the world
faileth, 379. we must clothe His poor
words to St. Paul at His conversion,
520. see Cfiitrch. Passion of, typified
bv troubling of water of Bethesda,
525, 530. see Bethesila. fulfilled law
by giving charity, 539. will of, very
righteousness, 643. manifests Him-
self to them that love Him, 550. His
witness of Himself not true only to
the hard of belief, .563. John Baptist
and Martyrs witnesses of, 564. yea,
Christ witness of Himself in them,
ib. testified of in O. T. 576. His gifts
not voided by man's unholiness, 578,
628. capable of mystical interpreta-
tion, 580. see Miracles. His Blood,
our price, 581. and medicine, 899.
binds us by chains of His Passion,
582. more to be loved than feared,
ib. One Person, Two Substances, ib.
security in, as our great Patron,
584, 685. cannot deceive or be de-
ceived, 272. 600, 601. as the Foun-
tain of all truth, 602. and the Truth
itself, 603. His promise true, 776.
went not up to Feast at first, to hide
His Divinity, 604. ransomed us by
nature slaves and dead, 607. as under
sin, 608. Free among the dead, i. e.
sinless amongst sinners, ib. made sin
for us, i. e. sacrifice for sin, 609,
726, 754. not held by the devil,
because he found nothing in Him,
i. e. no sin, ib. humiliation of, how
typified by Elisha, 612. see Elisha.
J knoweth us better than we ourselves,
•y 624. the Shepherd aud the Door,
(entered by following Christ in pain,)
625. Shepherd and Lnmb, Pastor
and Pasturage, Lion and Lamb,
637. He the only Son bi/ nature,
645, 652. the two Nativities of, each
/ wondrous, 650. as man the Way, as
^ God the Truth and Life to Which
we come, 658. they who possess,
possess all things, 662. even the
Father Himself, ib. came down in
mercy, went up in Kighteousness,
672. very satisfaction of soul, 676.
^ born in flesh, but not flesh of sin,
^ 722. holiness of Hishirth, contrasted
with that of man, 735. came in flesh
without sin, that our flesh might
that we may be clothed of Him, 370. w have strength, 752, 7i)3. paid what
His /easf, they who have left all for
Him, 4(W, by bridling our desires,
we cry to Him, 317. only true love
of o\)rselves comcth through love of
Him, 340. above in His Person, here
in His members, 620, 623. (and in/
the needy, 522.) this double presence
figured by Angels ascending and
descending, 520, .522, r;23, 350. sec
.Ifirn/i. and witnessed bv His own
He owed not that we might not have
to pay what we owed, 7o3. this
figured in His paying the tribute
money, ib. Himself our reward, i 62.
to know Him crucified, perfect know-
ledge, 794, 795. Pride cannot attain
to this, because humility necessary
for it, ib. our salvation, 818, 819.
longed for by righteous men of o'.d,
819. His poverty, our riches. 856.
INDEX.
973
He alone judged though without sin,
873. His exceeding love in taking
our flesh, much dwelt on in HolyScrip-
ture,8i)0. The riches of His grace com-
pared with the frailty of our wills,
891. prayed as man, 899. love of, for
sinners, no encouragement to sin,
900, 901. the Good Samaritan, 881.
see Word, The.
Christians, must be taught first what
to believe, then what to ask, 81.
must turn all hindrances into their
cross, 373, 374. dignity of, compared
with un regenerate roan, 584. are
sons of God, 250. by grace, 645, 652,
844. and gods, 250. not mere men,
250, 844. joined on to righteousness
of Christ, 674. are ' righteousness,'
855. i. e. * of God,' ib. ' in Christ,'
ib. vessels of Christ, cleansed by
Him from bitterness and made sweet,
562. not to be despised, 5S3. must
love what is higher, not look back to
what is lower, 377- are renewed by
cleaving to Christ, 252. the true,
hindered by the lukewarm from cry-
ing to Christ in deed, 313, 314, 316,
317, 318, 373. their duty to cry and
not faint, 317- if they persevere, will
be blessed by those who now hinder
them, 318. as infants they look for
the promises to come, 552. having
security within them against hour of
death, 746. their safety in the four-
fold mercy of predestination, calling,
justification, and glorifying, 778. all
of one family, fed from one granary,
697. keep not Jewish festivals, as
figured by our Lord's not going up to
feast, 605.
Church, the, the throne of God, 92.
Christ's Body, 124, 129, 130, 576,
622. seen by us who believe the
Head, 483, 434. see Christ, testified
of in O. T. 576. the Bride of Christ,
340, 351, 575. and one flesh with
Him, and therefore speaketh to her
children in His words, 575. our
Mother, 82. the corner, as calling
Jews from one side, and Gentiles
from other, 331. in intimate unibn
with the Head, 350, 3J1, 673ir the
raiment of Christ, illumined by Him-
self, The Sun, 232. the ship tossed
on the sea, 136, 209. founded on
faith, 6. not built on men, but on
Christ, 315, 316. is Christ as shewn
by Christ's words to St. Paul at his
conversion, i)05. held together by
unity, 623.''' this unity shewn in the
gift of tongues, 298. and figured iu
the one seed of Abraham, 674. and
in the linen sheet in St. Peter's
vision, 692, 693. charity the health
of, 623. in St. Peter formed singly,
624. comprehends all ranks and
classes, 6. the weak and strong, 217.
the good and evil, 202. (wicked
clerics exist in, 630.) prays for evil
as for Saul, 69. built in the blood of
Martyrs, 485. our Lord and the
Martyrs the spectacles of, 2. the
cavils of heretics work the develope-
ment of the mysteries of the faith of,
10, 11. the spiritual in, heaven, the
carnal, earth, 72. which latter, as
the crowd our Blessed Lord, press the
truth, the former touch it, 124, 126,
129, 130. sins not forgiven out of,
188, 191, 195. forgiven in it by Holy
Spirit, 193, 194, 195, 196. they who
separate from, have not Holy Spirit,
189, 190, 194. those who cause divi-
sions in, are bales, ib. Sacraments
without, have form, but not power
of godliness, 190, 191. penitence sure
of forgiveness in, 196. St. Peter
walking on sea, a type of it when in
danger from man's praise, 214.
Christ's ascending, the dedication of
the foundation of, 485. the inn of
the good Samaritan, 690. loveth
Christ for His own sake, 640. like
in spirit to St. Mary in body, at
once Virgin and Mother, 642. severe
words spoken to, to increase her love,
ib. difl'erent gifts to difi:erent members
of, 663. toucheth Christ ascended
through faith, 669. the floor of the
Lord, not without chaff, 833. see
above, '■ good aiid evil,' W2. fellowship
in suffering of, impossible without
love, ;^866i> see Love, wrinkles of,
effaced here that she may be spotless
hereafter, 9.52.
Circunicelliones, 133, n. a. 440. n. a.
Circumcision, secret, 797. see Cross.
day of, a type of day of our Lord's
Resurrection, 798, 856.
Clerics, evil, represented by Scribes
and Pharisees sitting in Moses' seat,
628. our Lord's words about these
latter porverted by, 629. existence
of, in Church, 630. see Church.
Coals of fire, repentance burning out
enmity, 699.
Coeval, in temporal things analogous
to coeternal, 494. substance and
image coeval, instances of, 49f), 497.
Competentes, who they were, G7. n. a.
Comprehension, faith, adoration, and
growth, successive steps to, 556.
Concupiscence, within us, cannot be
ended, though it may be diminished,
in this life, 713. law of, contemporary
with fall, ib. 875. attacks by stealth,
974
INDEX.
but only hurtful wlicn meets with
consent from us, 716. overcome by
those who are in God, 7^1, 732. a
sweetness in, but only to depraved
taste, 732. source of all sin, 747,
748. see Flesli.
Co))fession, of sin, is praise of God
"Who giveth life through penitence,
150. analogy between, and raising
of Lazarus, 150, 151. beating of
breast with, 149. protects against
spiritual enemies, 151. of the penitent
thief, 154. Christ must be confessed
in faith and obedience, 968.
Constantimiplc ^ 430.
Contemplation, life of, figured in the
part of Mary which passeth not away,
931, 932.
Cornelius^ 692.
Couch, sick man carrying his, typifies
mastering the pleasures of the flesh,
539, 646.
Covetous, he is, whom God sufficeth
not, 439.
Covetousness, bids us consult for a
future which is not, 286. Christ
overthrows by bidding us consult for
another future, 286, 28/. the pleas
for, as on behalf of children, inex-
cusable, 287, 288. see Children, con-
sists in a greedy seeking of our own,
436, 437. deceits of, 234. fair pleas
of the ma,n in the Gospel who was
warned against it, 435, 436. is as
an heavy burden, 827. and a dropsy
in the heart, 913. spoken against,
but practised, 909. heathen phi-
losophers condemn, 909. disgraceful
in regenerate, 910. free alms remedy
against, 917. but truest remedy, God,
828. Who is our inward Eiohes, 912,
916. and thoughts of Christ's poverty
for us, 441, 442. of mnny kinds, 439,
440. but all must be shunned, ib.
even that of life, 442.
Creator, nativity of, not to be judged
by that of crea'iire, 493.
Creature, good in, image of God, 499.
andfrom God, 907, 956. imperfectand
sin in, its own, 499, 917, 956.
Creed, taught before Lord's Prayer,
68, 81, 90, 99. our mirror, to be
repeated morning and evening, 98.
repeated by those to be baptized on
Easter eve, 90, 98. the rule of faith,
99.
Cross, the, the brightest jewel in the
diadem of kings, 3. our deliverance
from the tempests of the world, 209.
what it is to take up, 373,374. each
as he has attained, takes up, 376.
the honour afterwards paid ti, 309.
310. the measures of, only gained by
holy actions, 68, 59. width of, life of
saints in love, 838. length of, perse-
verance, 839. height of, love of God,
as God,ib. depth of, God's judgments,
840. this depih, fools know not that
it is, ib. to be viewed with awe, not
searched out and penetrated, 843.
the ascent to exaltation, 796. see
Zcbedve, sons of. signed on our fore-
heads at baptism, 209, 797. that we
be not ashamed to confess it before
men, 797. open thi refore as opposed
to circumcision, ib. a mark of hu-
mility, ib.
Crown, of righteousness, God's free
gift, given in mercy and pity, (Ps.
116, 11.) 591.
Cud, chewing of, typical of wisdom,
690.
Cypriauy St., good shepherd, 636.
D.
Darkness, he who thinks himself in,
is enlightened, 155.
David, against Goliath, figures victo-
ries of grace against sin, 733.
Dai/, The Last, unknown to angels, but
"known to Son in the Father, 3/7.
kept in store for Devil at end, 378.
must watch in good lives that we he
not unprepared for, ib. to each indi-
vidual, the day of his death, 3/7.
Dead, the, wherefore said to sleep,
358. sorrow for, in some sort natural,
885. but to be tempered with con-
solation, 889. aided by prayers of
Holy Church, the Saving Sacrifice,
and alms offered for their souls, 885.
but this only in case of good, 886.
and then they purchase not new
merits, 886. their days, causes of
hope and fear, 887. our Lord's tears
over, not for them but for death itself,
888. the dead in heart, still raised,381 ,
which greater miracle than raising
dead in body, but seen only by those
themselves raised in heart, 381. the
Three, raised by our Lord, types of
Divine Truth, 381, 382, 383, 384.
they, who are required dead to bury
the dead, unbelievers, 399.
Death, all good and evil uncertain
except, 379. certainty of, from our
birth,229, 230. Christ by Hisdeathde-
stroyed, 240. our subjection to, teaches
humiliry, 378. what death good, and
what evil, discerned not by eyes,
but by Christ in heart, 411. an evil,
avoided by liv.iig well, 410, 411, 412.
may be sent as punishment in mercy,
INDEX.
975
687, 088. different effect of prospect
of, on good and bad, 705. nearness
of, encouragement to good in straggle,
745, 74G. release to Christians, but ^
not to heathen, 746. fear of, should
make us seek God, "Who is life, 805.
day of, to each man his Last Day, 879-
bitterness of, shews martyr's courage,
888. soul can and cannot undergo,
141, 142. how that of soul and body,
each known, 143, 144. that of soul
most to be lamented, 144. everlasting
punishment that of body, absence of
God that of soul, 145. incipient desire,
consent, act, habit, four degrees of
spiritual, 385, 38<i. none of these
beyond repentance, 380, 387.
Debtor, God longs to be oar, 383. all
are God's, 266. and all have brethren,
theirs, ib.
Debts, see Forgiveness, Sins.
Decatog2te, The, reference of ten thou-
sand talents to, 271.
Deceit, hateful to soul, 708. to be avoided,
447. instances of, ib. 898.
Delay, only practised by him who thinks
he has longer to live, 264. peril of,
in good, 265.
Delights, some, lawful if not set before
righteousness, 786, 787. even lawful,
overcome in perfect, 787.
Denarius, the, the reward of righteous-
ness, 538. see Fifty.
Desires, Wicked, evil habits increase,
good diminish, 712. must be here,
but to be resisted, 717. existence of,
unless consented to, not guilty, 718.
see Concupiscence.
Despair, the death of soul, 298. whilst
life lasts, to be entertained of no one,
182.
Devil, the, subdued by praise of God,
152, 153. accuser of the Saints, 347,
348. corrupter of Church's virginity,
357. the wolf of the Church, 632. as
invisible, must be subdued by invisible
means, 152. our self praise makes
victorious, 153.
Dionysins, the Areopagite, 700.
Disciples, doubt of, represents after
errors of heretics, 212, 213. unbelief
of, reproved by our Lord, 236. in-
credulity of, concerning Chiist's re-
surrection, 304. Christ preserved
His scars, to heal wounds in hearts
of, ib. 461.
Discipline, not to be omitted, 255.
though severe, tenderness when need-
ed, 273.
Division, wickedness of those who cause,
436.
Dogs, heathen called, by Canaanitish
woman, 513.
DoHtitisis, 134, II. a. 169, and n. a.
320, n. a. 465, n. a. false assertion
of, concerning diminution of righte-
ous, 321. false accusations made by,
324, n. a. received Maximianists
whom they had formerly condemned,
324. made efficacy of sacraments to
depend upon holiness of minister,
393, n. a. 577, 578, 641. and there-
fore Antichrists as looking to them-
selves for Christ's gifts, 577, 578.
and claiming them as their own, 641.
folly and inconsistency of, in their
separation, 393, n. b. conduct of
Pharisee more enlightened than
theirs, ib. pride of, 579, 632. in dis-
believing Church, disbelieve Christ,
579. despise Him like Jews, ib. go up
by another way, 632 pervert Scrip-
ture, (their perversions refuted,) 643,
644. like Caiaphas speak they know
not what against themselves, 834.
ashamed to yield, 835. nevertheless
to be treated with patience, ib. not all
of, orthodox on Incarnation, 963. deny
the marriage between Christ and His
Church, 965.
Doubt, middle state between belief and
scoffing, 700.
Doves, how to be imitated, 139. even
strife of, peaceful, ib.
Duties, salute not by the way teaches
earnestness in fulfilling, 407. those
present to us, our test, 536.
E.
J5ar«c6-^, difference bet ween, and pledge*
77-2.
Fk/ypt, glory of Church in, 643.
Elect, the, chosen according to grace,
399, 400. owe all to grace, 400.
chosen by Christ as He made them,
not as He found them, 375. why the
poor and ignorant, not the great, first
chosen, 300, 301.
Eleven, mystical meaning of, 31 , 32, 271 .
Elisabeth, 858.
Elisha, in rtcovering the dead ch'ld, a
type of our Lord's humiliation, 622.
Enemies, in destroying body only release
soul, 141. by not loving them, hurt
ourselves more than they us, 77- love
of, commended, 77, 79, 343. by St.
Stephen's example, 342. attained
by few, but still by all to be prayed
for, and sought in action, 78. sin of,
only to be hated, 77, 7>i. and its
destruction to be prayed for, not
theirs, 343, 344. all have, 77. are
our brethren, ib. have no power
against faithful except so far as to
try and prove them, 132,
i)76
INDEX.
Epicureans^ 701. see Pant, St. make
body morf than soul, 704, 766. some
Christians like them, 704.
E(/Hality, perfect likeness in every way,
498.
Eucharist, Holt/, TAe, our daily bread,
74, 85, 93," 100. received by both
good and bad, 73,334, 369. received
by the faithful, 74, 93, 339. the
Body of Christ received by disciples
from His Hands, The Same received
by us through faith, 461, 462. the
virtue of it, unity, that vee may be-
come what we receive, 85. reserve
of ancient Church in speaking of,
74, n. m. 333. hyyocrites, as Judas,
eat, to damnation, 178, 462. sin
separates from, 93, 100. Christ by
seeming to go further teaches us to
hold Him fast in, 333. for from them
who put off knowledge of, Christ
goeth farther, ib. important for each
to see how he approaches, ib. all
who come to, must have love, 338,
339. Body and Blood received in,
our meat and drink, and saying hard
to the hard, but not to faith, 585,586.
in it we eat and drink life, 586. never
faileth, ib. faith in, gift of God, Who
draws us by love, ib. to be received
with thought, 593. Catechumens
hide themselves from, ib. hidden from
them by vail, which Baptism removes,
ib. see Catechtimens. care necessary
in preparing faithful for, 594. chastity
required in recipients of, 595, 596.
believing Jews received very blood
which they had shed, 223, 241, 302,
326.
Eunomians, confess not Christ properly,
963.
Eunuch, the, (to whom St. Philip
preached) received the Holy Spirit
without confirmation, 396. that God's
Power might not seem limited to
man's ministry, ib.
Evil, abounds, because most are evil,
243. disposed by God for good, 533,
this disposal illustrated by things on
earth, ib. in us, a corruption of
nature, 958. either error or infirmity,
ib.
Eye, the, cannot comprehend God,
490. that of mind may reach to Him,
ib.
FaiVA, the gift of God, 424, 587, 852. as
such granted to prayer of others, 853,
854. therefore unbelievers praj'ed for,
853, 854, 863. no cause for arrogance.
587. denied to proud, 154, 155. ;i
garment and breastplate, 99. like
grain of mustard seed, small but in-
tense, 228. apt to waver because
God does not give at once, 376.
strengthened by prayer, 4 76. although
itself fountain of prayer, ib. and at first
anterior to prayer, 852. figured in
the fish, 424. to be genuine, must
contain both hope and love, 55, 671.
worketh by love, and thus distin-
guished from faith of devils and of
the wicked, 55, 177, 178, 341, 764,
781, 782, 849,8.50. believes Christ
unseen through Holy Ghost, 666.
leads on to perfect vision of Christ,
35', 352, 785. and purifies heart to
see God, 54, 306. well to know our
deficiency in, and where to ask, 236.
so far as gives way, temptation ad-
vances, 476. greatness of, if perfect,
ib. 477. waking typified by Christ
awake, sleeping by Christ asleep,
252. simple, therefore in difficulties
sees mysteries, 6. precedes under-
standing, 503, G()5. that by which
we abide in unseen truths, 508, 540,
541. and believe them, though
not seeing, 652. the step of the under-
standing, 541. with obedience resur-
rection of soul, 557. see Obedience.
want of, spoken of as only sin, as re-
taining all others, 667', 67 \, 688.
casteth out Satan, 670. hope from
good conscience essential to, 782.
The Catholic, gathered by witness of
Scripture, and grounded on Apostolic
truth, 34. first founded on visible
miracles, but now more blessed with-
out them, 304. The Creed, ruleof, 99.
Families, heads of, as Bishops in, 365.
Fasting, duty of, 7<'5. where impracti-
cable, to be recompensed by larger
alms, ib.
Father, The, see Son. God. Trinity,
The Holy.
Fear, and sorrow, alternate tormentors
of soul, 525. some, right, spoken of
by Christ, 806. not perfect state, but
leadeth to better things, 771 • bringeth
love, 807. two kinds of, 807, 808. of
God, excludes all other fears, 139,
140, 141.
Feasts, two, one lure, other hereafter,
334, 338. by that here prepare for
one hereafter, where no bad shall be,
338. He that invites toit,willseparate
unworthy from it, 366.
Fidcles, 74, n. m.
Fifty, the number of the reward (i. e.
the Denarius Matt. xx. 2.) added to
the .accomplishment of righteousnes.s,
.538.
INDEX.
977
Fig-tree, the barren in parable, the
human race under sin, 452. miracle
on, out of season, shews peril of not
having fruit when Christ seeks, 328,
329. seeking fruit on, out of season,
explained, 329, 330. the reprobate of
the Jews who believed not, 326, 327.
withered, when Apostles turned to
Gentiles, 327. figure of those who
talk, but do not act, 225. (leaves
without fruit,) see also Nathanael. —
in the vineyard, 197, 198, 451, 452.
Fire, and light, instance of coeval
generation, 495, 490, 604.
Flesh, the, (see Concupiscence) like a
current, 606. must be fought against
and subdued, 566, 717, 718, 767. and
afterwards destroyed, as idols, 817.
the Spirit bears witness against, 567.
this Spirit, that of God within us
fighting against ourselves, 668, 569.
not to be gratified on plea of necessity,
567. lusteth against spirit, only where
spirit is, i. e. in good, 568. this lust-
ing consequence of our loss of inte-
grity through fall, ib. no peace from,
but by victory over 570. overcome by
resistance, 571,767. quelled by in-
effectual risings, 572. lusts of, done
in us, but not fulfilled except by us,
572. may be fulfilled in thought, as
well as deed, 719. desire of, overcome
in struggle of righteous, ib. absence
of temptation from, perfection, not
attainable here, 741. striving against,
witnesses to Law, 742, 754. not
known under grace, because will
does not consent, 743. if not fulfilled,
prevents not fulfilling of righteous-
ness, 766. may be subdued to God,
ib. they ' /«', who do its work and
delight in, 757- after resurrection in
harmony with soul, 759. not hated
itself, ib. because not itself evil, ib.
but its vices, ib. .should obey soul,
and soul God, 765. to be conquered
through Holy Spirit, not through
self, 768.
Food, earthly diminishes as fed on, not
so heavenly, 550. must prepare heart
for latter, as stomach for former,
557.
Forgiveness, our covenant with God,
7G, 93. may exist with proper disci-
pline, 79, 272,273. see Discipline, to
he practised by those about to be
baptized, 76, 80, 94. enforced by
example of Christ, 79, 473. at least
towards penitent, 79, 94, 472. and of
St. Stephen, 79. withheld from him
who withholds, 79, 80,88, 101, 272,
473, 474. 475. who thus lies to God,
475. inculcated especially, because if
it lost, all lost, 89. no limit to God's, of
us, so should be none to our forgiving
of others, 279, 280. number of gene-
rations to Christ, mentioned by St.
Luke, typify complete, 34, 280. duty of
constant, taught in seven times a day,
472. Easter, a special season of, 94.
Fornication, to be avoided, because we
are temples of Holy Ghost, 808. only
sin against body, because it especially
and beyond all others binds down
soul to flesh, 813, 814, 815. in its
more extended sense, cleaving to
world instead of God, 814. fornica-
tion of the soul, 814.
Forty, 29, 30. the number figure-* the ac-
complishment of righteousness, 534,
536. as shewn by forty days fast of our
Lord, and Moses, and Elias, 537.
therefore Law, Prophets, and Go.spel
one, ib.
Free-ici/f, not destroyed by influence of
Holy Spirit, 769, 836. we work with
Holy Spirit, ib. and must work, 770.
yet not ourselves sufficient for good,
836.
Friend, only to be so esteemed as long
as he persuades not to evil, 247, 248.
has much influence for good or evil,
300. the friend from the ivay, man
as a pilgrim or penitent, 422.
Funerals, abuses at, 284. n. c.
G.
Gainsayers, not in word only, but in
life, 920. difficult to be rebuked, ib.
Generation, instances of coeval, 496,
4; 6, 497, 504.
Gentiles, believed not seeing, according
to prophecy, 224. have therefore
greater praise than Jews, ib. why
called dogs, 226, 227. see Dogs, the
wild olive tree, 228. grafted inthrough
humility, the natural branches being
cut off through pride, ib. 230, 231.
Ghost, Holy, The; see Spirit, Uolij, The.
Gideon, fleece of, how concerned with
type of grace, 592. see Grace.
God, (compare Christ, Father, Son,
Word,) our Father, 70, 81, 82, 90,
91, 99, 100, 113, 683, 773. and yet
Himself our inheritance, GS'.i, 773.
alone good, 334. and in Himself
Goodness, alone makes us good, 113,
114, 115. our Refuge in all things,
and by all things, ii7 ■ the Fountain
of Justice, 467. unspeakable, 492.
Present every where, 161, 162, 883,
889. and not to be escaped from,
162, 660. we must escape to, 162.
and at all times, 595, 660, 821.
978
INDEX.
although withholding help for a while
apparently, tliat we may have the
better victoiy, 82 1. Omniscient, IGl,
J 62. Incomprehensible, 41, 42, 47,
48. not contained in .space as material
bodies, 41, 56. nor to be comprehended
therefore by eye, 490. see £iy<?. known
from His works, 157, 158. which Hestill
upholdeth, 532, 533. glorified in our
works, as giving strength to do them,
696. and perfecting our labours, 717-
for through Him only we follow
Saints, 4U0, 401. feedeth all, yet
suffereth no diminution, 557. see
Food, and alone sufliceth us, 540,
"83, 916. the fulness of those who
hunger and thirst after righteousness,
60, 116, 117. Giver of daily bread to
all, 72, 73, 74. but of special bread to
the children, 73, 74. delays to give,
that we may long the more, 116. we
all His beggars, 73, 117, 268, 474.
and to receive of Him must ourselves
give to others, 117. the Life of soul,
123. loss of, death, ib. see Deatli.the
Light of the heart, 557. giveth pain
that He may heal, 222. chose weak
and ignoiant, that we mi^ht trust in
Him, and not in the great, 300 301.
chooses according both to His own
Grace, and man's righteousness, 399,
400. alone forgiveth sin, 392, 393.
cultivateth us to make us better, 291,
292, 471. can subdue our passions,
as we who are His image the beasts,
65. fear of, preservative against fear
of man, 139, 140. and brings us to
Him, that He may subdue us to
Himself, 64, 65. Who turneth man's
wrongs to our good, 132. to be sought
in prayer, though He knoweth our
wants, 237. Himself our reward in
Glory, 223. for to see Him the great
blessing ot the Resurrection, 560. and
Life Eternal, 561. to see, i. e. Him
Who seeth, 161. sight of, the gift of
the pure, 51, 52, 54. with whom only
He dwelleth, 806. for to inward eye
until healed by God, this sight pain-
ful, 308. as to Adam after fall, ib.
Face of, when seen, leaves no room
for other delights, 878. the end of all
of our desires here, 161, 879, 880.
corporeal parts ascribed to in Holy
Scripture not to be understood lite-
rally, 52. things of,understood through
likenesses, 41. to be loved for Himself,
347, 351, 630. love of, maketh soul
chaste, 658. He being the Lawful
Husband of the soul, 630. should
forget ourselves in love of, 659-
walketh in us, 817. as enlarged
through this love, ^17, 912. see Love
ad Jin. proof of which love, desire to
see, 927- praying for Name, Kingdom,
and Will of, we pray for ourselves,
70, 71, 72, 82, 83, 91, 92, 100. we
can add nothing to, 4^)1 . our union
with, n>akes us what we were not,
491. Son, Image of, 496. rest of,
from creation, no sign of weariness,
but type of our rest, 531. Maker of
good, and Disposer of evil, 538. word
of, preached by wicked preachers,
like vine among thorns, 633. seen by
philosophers at a distance, 654. see
Fliilosoplvrs. the}' that serve, have
all things, 661,783 to be lived after,
as the Supreme Good, 765. Debtors
to us for His promise sake only, 779.
hope of, our strength as pilgrims in
world, 783. the substance of our
hopes, 784. Judgments of, the depth
of the Cross, 840. see Cross, these
have led foolish men to vain thoughts,
ib. trust in, a great science, 843. He
trieth the heart, 875, 926. not out-
ward act only, 875. far from us by
reason of sin, brought near by incar-
nation, 882. see Christ.
Goliath, see David.
Good, ' that which we cannot lose
against our will,' 200. two kinds of,
1 14. things that are, witnesses au;ainst
us if ourselves evil, 199,200,276,438.
Good, the, mingled with wicked in
Church, see Wicked, and their part
with, therein, what it is, 318, 319. v.'e
made good onUby Him Who is ever
Good, 113, l"l4, 115 see God. in
what sense all are good, as well as
evil, 335.
Gospel, the, the voice of Christ, 276.
seemingly a call to labour and not to
rest, 163. general reception of, 6,
298. to be preached by love, not bif
occasion, 408. to bo received for Itself,
without regard to preacher in himself,
408, 409. and to be preached though
not received. 409. difficulties in, 6.
see Difficulties, i<a////. spiritual mean-
ing of narratives of, 225.
Goths, the, 430.
Grace, man righteous only by, 453.
effaces sin, 750, 823. and aids
against evil, 750. a medicine, 764.
makes us hope through trust in God,
676. but no c.Kcuse for jjride, 769.
because free gift, 749, 758. given
before merit, that merit might come
from, 856. enables to fulfil Law, 529,
763, 863. weakness of Law without,
621. see iaM\ present manifestation
of, makes Pelagians worse than
Jews, 592. hidden in clouds in Old
Testament, ib. like rain in Gideon's
INDEX.
979
Fleece, ib. in New Testament given
to all (the wet lloor) except Jews;
(the dry fleece,) why so often spoken
of in Holy Scripture, 589. devils
cast out through, 167.
H.
Habits^ evil, overcome by watchfulness,
947
Happiness, requires great virtue to
struggle with, '220. itself happiness
not to be overcome by, ib. the bitter-
ness mingled with, that we may seek
that to come, 42(j. aim of philosophers
of old, 701. as of all, and even Chris-
tians, ib. the gift of God, 706.
Harvest, two kinds of, one among Jews,
the other amongst Gentiles, 402.
■we must sow, that we may reap what
we see not, 412.
Hatred, inveterate anger, 95. the
beam in the eye to be cast out, 255.
itself darkniss, and unable to correct
aright, 256. hurts him who entertains
it more than others, ib.
Heatt/i, of the body, endures not, 524.
typical of health of soul, ib.
Hearing, danger of being pleased with,
without doing, 265.
Heart, the, produces thorns or good
fruit according to what is planted,
348, 349. must be prepared as good
ground for seed of Gospel, 404.
where it has been, we snail go, 281.
by what cleansed, 348, 349. eye of,
must be healed to see God, 307.
which the end of the Sacraments,
and all gifts of Church, ib. this
hindered by evil passions and habits,
308. eye of, unless healed, would be
pained by sight of God, ib. see God.
" Lift up the heart,'''' addressed to
communicants only, 280. n. a. this
address not in vain to the Saints
on earth, 58, 428.
Heathen, the, how Christians retard
coMversion of, 128. how to ije gained
over, 130. to be persuaded b}' indi-
viduals, not forced, 135. not to be
injured by Christians, 923. the
tribulations of Christians an offence
to, 251. complain against Christians
because of destruction of Rome, 253.
he who injures, and rejecteth ad-
monition, to be accounted an heathen,
yet to be cared for, 258, 259.
Heathenism, rise and fall of cities not
dependent upon, 430.
Heaven, the mind, as earth the flesh,
72, 84, 91, IdO. the Church, as
earth its enemies, 72, 84, 9-2. the
spiritual, as earth the carnal, 72,84.
saints dwelling in, in heart, called so,
57, 58. no carnal pleasures to be ex-
pected in, 229. One only ascended
to, because Saints one body with
Him, 350, 351. way to, rough, but
made smoother by Christ, 373. the
first step to, humility, ib. see Hu-
mility.
Hebrew, language, affinity between and
Punic, 466.
Hell, tortures of, if various, yetlightest
worse than any present ones, and
they even are dreaded, 802, 803.
though they touch not soul, 804.
Heretics, appeal to Holy Scripture
against Church, 5. sutfered penalty
of law for imp'ety and deeds of vio-
lence, 134, and n. c. to be persuaded
by individuals, not forced, 135. though
gathered together under outward pro-
fession of Christ's Name, not of His
Kingdom, because divided against
themselves, 168, 169. cavils of, cause
of developement of mysteries in
Church, 10, 11. not rebaptized, 190,
191. mercy in concealinc:, perverted,
592. lay claim to martyrdom, 636.
why without real claim to it, ib. see
Marti/rs. to be prayed for, 648. feed
their own, not Christ's, 685. in-
numerable, 965. all really deny
Christ's coming in flesh, 966.
Hireling, he who works for reward,
626. preaches not chastely, 631. such
many in number, ib. reproves not bad,
if rich, 632 fieeth in soul, though
not in body, 632, 633.
Hoof, the close, typical of stedfastness
in conduct, 690.
Hope, the Egg, fostered by love, de-
stroyed by looking back, 425, 426.
the gift of God, 424. preserved by
patience in the gentle and meek, 774.
God the substance of all our, 784.
see God. possession doeth away with,
783, 784. that, perverse, which de-
layeth repentance, 299, 300.
Hospitality, commended, 254, 457,
4.58.
Humility, the foundation of the spiritual
edifice, 160, 161. Baptism of Christ
an example of, 33. the first step to
Heaven, 373. and road to Eternity,
522. necessity of continuing in, 587.
because our abundance of God, 580,
689. receiveth grace, like vallies
therain,587,588. figured in Gideon's
bason, 592. the highest of all gifts
and given to all, 663, 664, 829.
Christ's yoke, 829. no weight, but
wings wiih which we raise ourselves,
829, 830. we bear it, that it may
bear us, 830. the foundation of love,
080
INDEX.
GU4. the way by whii-h we follow our
Lord, 6G5, G6G. the way to perfection,
666. the way to exaltation, 79t.\. pre-
tended, a sin, 950.
Hiniiireil, inystic:il meaning of the
number, 2"!.
I.J.
Jacob, corre.spondence between ami
Nathanael, 331. dream of, recorded,
because of its mystical nitanin;^, 516.
the stone to which the angels de-
scended, Christ, 331, 516. therefore
anointed, ib. on the ground, i. e. be-
came man, and so an offence to JewSj
516. meaning of name of, ib. change
of name of, to Israel, 518. angel with
whom he wrestled, Christ, Who was
overcome willingly — mystical inter-
pretation of this, ib. the Church
Jacob here, Israel hereafter, ib.
angels ascending and descending to,
Christ's twofold Presence in the
Church and in heaven, 520, 522,
523. see Chrint.
Jairus, raising of daughter of, applied
to gradations of sin, 572, 573.
Idols, not to be broken down, unless by
proper authority, 133, 134, 135. de-
struction of, not cause of destruction
of Rome, 429, 430, 431. feasts in
temples of, altogether forbidden, 126.
these lead to denial of Christ's Di-
vinity, 128. vain excuses for such
conduct, 129.
JecAo?J2a«, reckoned twice in genealogy
of Christ, 12. a type of Christ, 12,
13, 14. centre of two dispensations,
14. type of the Corner-stone, ib.
Jeriisalem, the Heavenly, our eternal
mother, 778.
Jesus, ' a Saviour,' 10.
Jews, still hope for Christ's coming,
345, 363. destroyed their Physician,
239. wilfully blind to Holy Scripture,
346. carnal in understanding, 531.
haters of truth, 575. lost through
pride in what God had done for them,
227, 228. would establish their own
righteousness, 591, 792, 793, 799.
converted by St. Peter, 222, 223.
lost sheep, to whom Christ was sent,
223. in what sense they contracted
sin, by Christ's coming, 174. why
children of the Kingdom, 125. Pro-
phets sowed amongst. Apostles reap-
ed, 403. mercies vouchsafed to,
though sinful, 453. refusing the Sup-
per, by killing Christ prepared It for
us, 469. signified by His Own, 512.
stumble at Christ, the stone on the
ground 51G. see Jncob. the pool of
Bethesda, 525. trouhledhyowT Lord's
Passion, 530. believe not, because
they smv not Chiist to be God, ib.
figured as to their loss of Grace by
Gideon's dry fleece, 592. see Grace.
the ninety and nine left in the moun-
tains, 897.
Ignorance, some, better than presump-
tuous knowledge, 490. confession of,
better than rash interpretation of
Holy Scripture, 601.
Immortality, true, an entire unchange-
ableness, 141. our true health, 229,
230.
Impenitence, final, the unpardonable
sin against the Holy Ghost, 181, 182,
192, 193, 194. precludes forgiveness
of all other sins, 183. and how, ib.
Incarnation, faith in, the test of or-
thodoxy, 955. although at first sight
not always easy to apply it in all
cases, 959.
Infants, death of, mark of original sin,
841, 842. Baptism and C'ommunion
of, proof of same, 895, 896, 904, 905.
the wards of the faithful, 896, 897.
Inheritance, God ours, we His, 471.
difference between heavenly and
earthly, 683.
Injury, the duty of him who commits,
and of him who sustains, 258. latter
worse of two if he strive not to win
his brother, ib. if done in sight of
others, sin against them also, 261.
Invisible, the, higher than the visible,
787. as we even in our own things
bear witness, ib.
Job, trial of, proved he loved God for
His own sake, 348. the Law not
written on tables, but in hearts of
godly, in age of, 246.
John, St. opening of Gospel of, under-
stood only in ineflfable manner, not
by words of man, 488, Divinity of
Gospel of, 505. uncarnalizing and
refining, 654. drank in the truth from
Lord's Breast, 505, 508, 603.
,The Baptist, testimony of con-
cerning Christ, 146,364. and Christ's
concerning him, 146. greatness and
humility of, ib. Christ greater than,
147. and angels, ib. question of,
concerning Christ through his disci-
ples did not imply doubt, 147, 148.
but they were sent to Him, that
John's testimony might be confirmed,
148. taken for Christ, 155. not The
Light, but a lamp, ib.
Joseph, S/., justice of, shewn in purity
and tenderness, 9. our Lord subject
to, as His father, 173. being at same
time His creature, 17. in what sense
INDEX.
981
our Lor J's father, 15, 24,27. teaches
us to rebuke secret sins against us
secretly, 261, 262.
Israel^ all that took place amongst
people of, figurative, 12. see also
Jacob.
Juilgmcnt, Day of, 109. good works
without alms will be of no avail at,
J 10. value then to be given to alms
an amazement to us, 1 10, 111. tnid-
w/(//i(; signifies secresy of, 359. ground-
less ealcuiatiou concerning period of,
ib. even good consciences tremble at,
361. gate of repentance will be shut
at, 363. completion of former pro-
phecies pledge of completion of those
about this, 454, 455.
Judas, betrayal of, of Christ, world
saved through, God bringing evil from
good, 10. ertt the Body and Blood to
damnation, 178.
Justification, in part by faith through
Baptism, more fully through growth
in Holy Spirit, 781. from God, 778,
866.
K.
Kingdom, of God, promised, if certain
conditions fulfilled, 455. as prayed
for in Lord's Prayer, not yet come,
70, 83, 91, 100. will come to us if
we are His, and worthy of it, ib.
will come when resurrection of dead
shall have taken place, 83. not
diminished by increasing number of
those who possess, because not di-
vided, 138.
Labour, man's, arises from his mor-
tality, 160. all in, through sin, there-
fore invitation of Christ to rest
addressed to all, 318.
Labourers, hired into vineyard at differ-
ent hours, represent Patriarchs and
Prophets called early, and Christians
at the last, 294. or persons made
Christians at different periods of their
lives, 295. all came when called,
296. had they delayed, no future call
promised, ib.
Lamps, without oil, works done for
praise of men, 694.
Law, the, given to discover sin, 528,
680, 681, 750, 761, 762, 873. not to
cure it, 528, 680, 681. Grace only
enables to fulfil, 529, 763, 863. with-
out Grace makes more guilty because
not kept, 621. sed Grace, he fulfils
who abstains from world, 534. Pro-
phets and Gospel one with, proved
by the fasts of Moses, Elias, and
our Blessed Lord, 53^. see Forty.
ten strings of, (Ps. cxliv. 9.) ten
precepts of — figured in the staff' sent
from Elisha by Gehazi's hands, 621.
causes fear by reason of trust in
self, 676. in this opposed to Grace,
ib. see Grace ad ennd. foe. those un-
der, led captive, 679, 680. threatens
and enjoins, but helps not, 720, 748,
823, 859. itself good, because trans-
gression of, sin, 720. shews sin, as
contrasted with Law of Life which
takes it away, 721. these respectively
the two Testaments, Old and New,
ib. as figured in Agar and Sarah,
722. forbiddeth evil, and therefore
not evil itself, 728, 729. increased
sin by knowledge thereof, 730, 731,
734. gave self-knowledge, 736. wit-
nessed to, by good striving against
concupiscence, 742, 744. Finger of
God which wrote, Holy Spirit, 750.
but not written in heart, 751, 771.
giving of, contrasted with sending of
Holy Spirit, 751. its temporary nature
figured in name oi Schoolmaster, 763.
destroys pride, because of our weak-
ness in keeping it, ib. shut man uj)
under sin, that he might fly to
Christ, 824.
Lawsuits, to be avoided, 847. if vex-
atious, will bring judgment here-
after, 848.
Lazarus, buried, figure of those buried
in habits of sin, raised, of those
raised from sin by cry of Christ, 384,
385, 386.
Left hand, in doing alms, what signi-
fies, 696. see Alms.
Leprosy, inconstancy in doctrine figured
by, 908.
Lie, slays soul, 144, 249. all saying
what is not done, not a, 598. differ-
ence between being deceived and
telling a, 599. because we may be
ileceived, and yet not lie, ib. as say-
ing what we think to be true, and so
not erring in will, ib. 600.
Life, brief, 444, 445. one of toil, 103.
one long sickness, 229, 237, 238,
379. one long death, 229, 230. not to
be coveted, lest it bring death, 442.
exposed to storms and calamities,
209. a struggle, 566, 570, 780. even
to the end, 571- a war and not tri-
umph, 710, 820. so described by St.
Paul, 714, 820. that we might be
prepared to meet it, ib. this war the
982
INDEX.
life of Saints, 714. en onleretl that
we may not pride ourselves on
strength, 8-21. ns seen in St. Paul,
ib. made evil by malice and misery,
846. as infants bear witness by their
cries, ib. a pilgrimajje, 910. a lonyr, a
long torture, 274. lonp, should bef^ood
also, 2()5. gnod, and ^oud dai/s where
to be sought aud where not, 444,
445, 446, 447. reckoned among
things superfluous by Martyrs, l.'U,
132. to be amended immediately
because ofunccrtainty of morrow, 2()3.
years of, decrease, not increase, 274,
275, 450, 451. all wish for long nnd
prosperous, Scripture only teaches
where to find such, 445, 446. though
full of evil, no man willing to end it,
274. yet he who lives long, is only
running to the end, 444. true, to rise
and reign with Christ, 275. men wish
for every thing good, hut good life,
265. man's love of, should teach love
of the True Life, 274, 55;>. should
be one end of, 413. they who live in,
after manner of men, called men,
after God, Gods, 378.
Life eternal, the reward of labour, 1.S3,
275- the denarius given to labourers
in vineyard, 295. given alike to all
the good, ib. but has different degrees
of Glory, ib. to be in some degree
estimated by this life without its
evils, the price of, ourselves, 554, 555.
not to be explained in words, 555.
the Life of, Christ's, 559. to see God
is, 561.
Light, extinguished by pride, 155, who
thinks himself light, darkness, ib.see
also Fire.
Loaves, the three, asked for by the
friend, signify the Holy Trinity, 423.
also Faith, Hope, and Charity, 423.
424. mystery of feedingybw;- thousand
with sei'cn, 366.
Loss, to be endured here, that time be
not wasted in litigation, 847-
Lot, in Sodom, not persecuted violently,
but by conversation of wicked, 846
wife of, warning to those who look
back, 870.
Love, {Chaiiti/) the gift of God, 360,
424, 679, 7(i4. fur if all gifts from
Him, so this the greatest, 679. God
called, 764. must increase, as desire
decreases, 339. growth of, secret,
772. is enlarged, then perfected,
then aliiilcth, ib. i. e. faileth not, ib.
enlargeth us, that God may have
room to walk in us, 817- the good
distinguished by, from wicked who
have other gifts in common with
them, 369, 370. nothing of use with-
out, 339. lonf, asked for from a
father figure of, 424. white raiment
hereafter gained by labour of, 234,
235. its province to do, 56. active
love may be shewn by all, 352.
Divine, wins to God, 344. handle of
soul, by which it holds things offered
to it, must cease to hold world, that
it may have fast hold of The Eternal,
534, 535. fulfilling of, the Law, 538.
with meditation, sees mysteries, 55L
tofulfileommandmentof, the struggle
of life, 566. necessary to true mar-
tyrdom, (j'iG. how magnified in New
Testament, 636, 637, 664, 665, 679.
fear of no avail without, 676.keepeth
from sin, not from fear, but from
hatred of sin itself, 678. free, 771.
the width of the Cross, 838. the only
bond of fellowship in Christ's suffer-
ings, 866. — of God and man, the two
commandments to salvation, 538. of
God, sustains, of the world, sinks,
220. of earthly things, bird-lime of
Spirit's wings, 463. not to be limited
to wives or children, 344. makes
hard things easy, 165, 166, 370. sin
forgiven :'nd sin prevented both
causes for, 391. difficulty concerning
much or little of, for much or little
sin forgiven, 389, 390. only care of
life, to choose proper object of, 371 —
of self, first cause of man's ruin,
371. self-love cannot love God, nor
abide in self, ib.
Lust, see Concupiscence, Flesh.
M.
Maccabees, example of mother of,
399.
Macedonians, say Holy Ghost is a
creature, 170.
iV/a^/c/a/M-,Egyptian, wrought miracles,
but not therefore better than children
of Israel who wrought them not,
338.
Mammon, derivation of word, 466. its
signification in Latin, ib. of iniquity,
wrongly assumed by some to mean
plunder and oppressive gains, ib.
may also mean all worldly riches
whatsoever, 468, 469.
Man, frailer than glass, 448. faint
image of the Holy Trinity, like, yet
unlike, 42, 43, 44. made after Image
of God, which he disfigured by trans-
gression, 103. created good by The
Good; became evil by free will, 114.
must be loved, because God made ;
but his sin hated, which God made
INDEX.
})83
not, 343. tames all, but himself, 64.
earthward disposition of, figured by
woman bowed down, 453. through
unrighteousness not listening to
Teacher, will find Avenger in Righte-
ousness, 201. by effacing what he
has made himself, becomes well-
pleasing to Him Who made him,
372, 374. has no good, but of God,
453, 467. must part with his own
fulness, that he may be filled with
God, 50. won to God by Divine Love,
344. see iofe. fear of, irrational, 140.
for his power extends only to body,
140, 141. this fear overcome by trust
in God made Man, 380. whole race
of, frcm one common father, 340,
341. memory, understanding, will of,
in their exhibition separate, yet in
operation inseparable, 44, 45, 46,
47. deeper analogies of these to be
sought in peace and humility, 47.
end of, not to understand the creation,
but to love the Creator, 157- how all
men liars, 250.
Manichceans, deny Incarnation, 354,
482, 966. and reality of Christ's Body,
212, 213, 480.
Mappalia, 134, n. b.
Marriage, true union of, oneness of
heart in coheirs of Grace, 19. things
in, allowed of permission, not of
right, 20. object of Ancient Fathers
in contracting, 20, 21. chastity in,
19, 356. superiority of continence
over, 357, 595. see Celibacy.
Martha, see Mary.
Martyrdom, seems to be an exhortation
to, in words. Let him take up his
cross, &t'C. 373.
Martyrs, fear not man, because they
fear God, 140, 141. mercies of God
through, rehearsed in Church, 235.
festivals of, to be observed with so-
briety, 139. excesses at these festi-
vals, ib. n. a. witnesses of Christ,
564. Christ witness in, 565. without
Whom nothing, ib. none withoutlove,
636. see Love, as perfected, not prayed
for, 786. perfect lovers of righteous-
ness, as enduring pain for its sake,
791. see Righteous.
Mary, St., the Virgin Mother, 16, 163.
a mother without carnal desire, 27-
humility of, in preferring St. Joseph
to herself, 16.
Mary (and Martha), parts of each
good, but Mary's better, 414, 415,
418, 419, 869, 930. Mary's, type of
life of contemplation, 869, 929, 930.
endures for ever, 419, 931. for she
fed on the Truth, Which shall always
be, 932. two sisters figures of life
present of holy toil, and of life
future of Endless Rest begun here,
420, 421. the toil of Martha in hope
of the Rest of Mary, 416. Martha,
type of those who do works of mercy,
418. her service good, but in time as
opposed to Mary's which eternal,
419. see above.
Maximinnists, the, 644, 833, 834.
divided against Donatists, 169. and
ib. n. a. though first condemned by Do-
natists, afterwards received by them,
324.
Maximimis, 652, n. b.
Meal, three measures of, the human
race, 456.
Mediator, Christ our, because * in the
middle,' man, and yet without sin,
514.
Meek, The, character of, 49, 245, 246,
247, 249. good which God works in
themselves pleasing to, 246, 247,
249. evils He sends not displeasing
to, ib. as necessary in this life, 245.
Mercy, precedes Judgment, 197. time
of, so long as we are spared, 448,
449. vessels of, of God, all once ves-
sels of wrath, 168. — mercy mman is
true alms, 433.
Milan, 925.
Milevis, Council of, 592, n. c.
Ministers, of God, to be heard for their
office sake, 536, 546. and must not
be despised lest the wrong reach to
Christ, 404. give not their own, but
Christ's, as dispensers of what is
given to them, 405, 536, 546. good
works of flock, solace of, 401. mutual
love between, and flock, 405. evil,
out of their hearts bring evil, out of
Scripture good, 206. and bring good
words out of Scripture, as grapes
around thorns, 206, 207, 408, 409.
these seek something else, yet preach
The Word, 408.
Miracles, performed by bad as well as
good, 339. see Magicians. Church
first founded on visible, hut its faith
more laudable now without, 304.
Clirist's, on bodies and souls had
different effect on different persons,
381. had divine and mystical mean-
ing, 383, 580. happen every day as
marvellous as extraordinary ones,
542,580. man himself a miracle, 543,
power of working, not so high a gift
as humility, 663. and given under the
elder dispensation, ib. — the miracle
of the seven foowes explained, 365, 366.
Mourners, true and false consolation
of, 49, 50.
Moses, tender prayer of, 324. a witness
of Christ in Book of Genesis, 679,
i S
984
INDEX.
Mysteries, not possession, but love of
eminence prevents understanding of,
349.
N.
Name, of God, hallowed in us by
making us holy, 74, 82, 91, 100.
hallowed in us, when baptized, 100,
Nathanael, under fig tree, type of man
under sin, 515, 894. this interpreta-
tion connected with apron of fig
leaves, \h.t\\e greater things promised
to, to see God face to face, 519.
Neighbour, who truly loves himself,
loves his, 340. every man our, ib.
Numbers, mystical meaning of, 29, 30,
31, 32, 269, 271, 272, 365, 366, 472.
O.
Oaths, not in themselves wrong, but
only if false, 937. God Himself hath
used, ib. and the blessed Saints, ib.
amongst others St. Paul, 940. dif-
ferent kinds of false, 937, 938. as
judged by the intention, ib peril in
all, 938. as proved by forbidding of
false, 939. to avoid altogether, safe,
ib. the thing named in, pledged to
God, 941. habitual, to be avoided,
945. and that more especially because
of deceivableness of the custom, 946.
no object whatever by which we can
swear, can save us from punishment
of false, 946. the perjured man really
dead, though not to the eye, 962.
because God departs from him, ib.
his torturer ever present within him,
943. to be shunned, ib.
Obedience, only road to knowledge,
502, 551. its presence, Life, its ab-
sence, death, 557. with Faith tlie
Resurrection of the soul, 557.
Offences, against a brother, against
' f :hrist, 128. to be cut off, 248, 251.
love of God's Law the safeguard
against, 244. what constitutes, 247>
248. outward troubles not, but to be
tiinied to our profit, 245, 251. St.
Peter rebukes, that he may teach us
how to reject them, 248.
Oil, in the lamps of the true virgins, cha-
rity, 357, 360. what meant by selling,
36 i. lamps withont, works done for
man, not far love of God, 360.
Olive tree, Abraham, Isaac, and Jacob,
roots of, 230. natural branches cut
off for pride ; wild grafted in for
hmniiity, ib. we all became from
good, wild olive tree, 340.
P.
Parable, of unforgiving seivant, ex-
plained, 266 — 973. nf sowerwbo wpp;;
forth to sow^Ol ,^2j_203. see Paul,
S/., 403, 404. of tares, enforces the
duty of bearing with evil, 203, 204.
and corrects all schism under plea of
evil in the Church, 320, 321. of fig
tree, planted in vineyard, a warning
to us to be fruitful, 197, 198, 451,
452. of husbandman who planted a
vineyard and let it out to husbandmen,
explained, 292, 293. of hiring into
vineyard, explained, 293, 294, 295.
of King who made a marriage for
His Son, teaches that all, good and
bad, are invited, but only good re-
ceived, 335, 336, 337, 368, 369. of
ten Virgins, relates not to religious
orders only but to whole Church,
355. 356. same explained, 356 — 364.
of two debtors, comfort to the penitent,
and lesson for the Pharisee, 388,
389. of certain man who made a great
supper, and of the guests who excused
themselves, 459, 461, 462. of rich
man irhose ground had turned out
well, examples of covetousness and
its punishment in, 437, 438,439. and
of luxurioiisness, 289, 290. of rich
man and Lazarus, example of lux-
uriousness in, 290, 411, 412.
Pardon, promised to penitent, but not
" to-morrow" to him who delays,
264, 265.
Parents, must be honoured, but God
obeyed and preferred, 399.
Pasch, the, passing over, figure of, 75 1 .
Passion, the, of our Blessed Lord,
troubling waters of Pool of Bethesda,
630. see Bethesda.
Patience, of Almighty God, 197. of
Christ, 211.
Patripassians, the error of, 36.
Paul, St., the border as it were of
Christ's Garment, the least and last,
126,226,232. weak in himself, strong
in Christ, 218, 219. changed from
persecutor to preacher, 484,485. Saul
the proud, laid low, to be raised up
Paul the humble, 222, 402. wonder-
ful grace of this conversion, 851,
906. and so encoura^jing to those
who despair, 906, 907. given to
prayers of Church, 853. his former
name Saul derived from Saiil, 222.
peculiar nature of his office, 402.
witness of Christ, 564. good shep-
herd, 636. sower of words, (wi^ftt-
Xiyei) and so like all preachers, 699.
at Athens, ib. intended by our Lord
in parable of .';o«>(?c, 700. Epicureans
INDEX.
985
and Stoics alone disputed with, be-
cause their systems general repre-
sentatives of two great theories of
human happiness, looking respectively-
one to body, other to soul, 703. speaks
not against, but for Law, 727, 734,
858. but acknowledges imperfection
in it, 738, 739. Thorn in Jiesh of,
740. his fear under law prepared him
for, but could not itself give, love,
862. see Fear and Love, humility of,
868. before Baptism kept Law, yet
guilty of it, 872, 873. as Saul, pre-
figured by Saul persecuting David as
type of Christ, 902.
Paul, of Samosata, false doctrine of,
153, n. h.
Peace, to be found in The Word, 488.
see Word, not to be looked for, from
the flesh, 690. see Flesh, the end of
all our trials, 591. comethfrom Faith
with Love, 850.
Pelagians, errors of, reproved, 113, 114,
478, 479. the Pltarisee better than,
in that he gave thanks, 478. say
that there are men without sin, 948.
.strive against open grace, and for
that reason worse than Jews, 592.
see Grace, their denial of guilt can-
cels not their debt, 952. if examined,
are not orthodox on Incarnation,
965, 966.
Pentecost, the, conversion at, fruit of
prayer on Cross, 241.
Perfection, the, overcoming of lust,
711.
Perjured, see Oaths.
Persecution, all things in, to be despised
for sake of Christ, 372, 373. the
attack of Satan from without upon
those out of whom he has been cast,
670.
Perseverance, silences opposition, 318.
necessary to Christian character,
605, 606. the building on a Rock, 606.
freedom the reward of, ib. the length
of the Cross, 839.
Peter, St., so called from the rock, 215.
type of Church when in danger from
man's praise, 214. walking on sea,
type of Church in the world, 215. in
his confession, an image of the strong,
in his fear, of the weak in the Church,
217. weak in himself, strong in
Christ, 218, 219. his conduct a proof
that what we cannot do in ourselves,
we can do in Christ, 217, 218. held
chief place in Apostleship, 216. of
Apostles, first and chiefest, 215, 217,
685. blessed, when he spoke the
things of God, rebuked, when those
of men, 216, 217. Christ, the Rock,
St. Peter, the Christian people, 215.
a proof, that denial of Christ is not
the unpardonable sin against Holy
Ghost, 193. witness of Christ, .'J64.
Church founded singly in, 624. type
of Church, 691. and so /ce^s given to
rest chrough him as Church, ib.
good shepherd, 636, 638. figure of
unity of all good shepherds, 685. see
Shepherd, our Lord 's words to, Lovesf
thou Me, shew love to be the sign of
the true Shepherd, 631, 638. was
asked thrice of his love because of
his threefold denial, 687- distiirbed
at our Lord's Passion, 685. faith of,
contained love, 850, 967. see Faith
and Love, which was the gift of God,
967. but his fall was from himself,
ib. meaning of vision of, 689, 690,
692. the vessel let down, type of one
Church, the four corners, the four
parts of the world, 691.
Pharisees, — the one, in the parable
lauded himself, but did not pray, 477.
the proud thoughts of him who invited
Him, known to our Lord, 387, 388.
— they were the men of most con-
sideration and learning amongst the
Jews, 432. scrupulous as to external
purification, neglected internal, 431,
432. their want of love made their
greater alms of no value, 432, 433.
their leaven, seeking glory from one
another, 574. their zeal, ?iot accord-
ing to knowledge , 574, 575. meaning
of their name, ' separated,' 857.
Philip, eye of, healed by faith so that
he might see the Father in Christ,
306.
Philosophers, (Heathen) saw God at a
distance, but saw not way to Him,
654. saw God in works of nature,
655. idolatry, their folly, 656. hap-
piness aim of, 701. as indeed of all,
ib.
Philosophy, natural, the gift of God,
but abused, if it has not love, 157,
158, 159.
Photinians, divided against Arians,
169. not orthodox on Incarnation,
963. asserting that Christ is only
Man, 170, 354. deny existence of
Holy Ghost, 170.
Phot in us, 963.
Pledge, see Earnest.
Pool, see Belhcsda.
Poor, our carriers who carry our goods
for us to Heaven, 109. the portion of
departed children to be given to
Christ through, 287, 288. see Chil-
dren. God the receiver for, 282. and
Christ the Keeper for, 468. and will
repay for them in world to come,
412, 623. to give to, to give to God
98(>
INDEX.
of His own, 523 they should seek
only sufticiency, since all not needed,
a burden, 279. warnings to them,
277. the rich, if humble, better than
they, if proud, ib.
Porches, see Betliesda.
Possessions, we must so possess, as not
to be possessed by, 635.
Poverty, voluntary, not to be despised in
those who can receive it, 535. not
perfect without love, 665.
Praise, danger of human, and pre-
servative against it, 214, flatterers,
sellers of, 361.
Prayer^ our only hope in evils of this
life, 236, 237, 241, 242. the part of
those in peril, 476, sleeps when desire
grows cold, 242. unceasing longing
is unceasing prayer, 242. enlightens
ignorance, 422, 423. for enemies a
duty, 72. need of, if we would cure
our soul's sicknesses, 238. double
alms, (give and forgive) wings of, 97.
Faith fountain of, 476, 852. see Faith.
benefit of persevering, 421. as shewn
by parable of unjust judge, 115, 116,
421, 476. and of the friend asking
for bread, 1 16, 422, why we are not to
omit, although it be that God knoweth
our vrants before we ask, 70, 263. where
earnest affection in, there effectual
answer from Him Who heareth it, 70.
what we ask in, would be given if
good for us, 243. but that w^e may in
ignorance ask evil, no cause for not
asking, 238. two things to be learnt,
what we are to ask in, and from
Whom, 68. need of piety in, not of
wordiness, 69. precepts concerning
not using many words in, reconciled
with commands to ask, seek, knock,
237. heard when offered in submission
of mind, not with restlessness, 6,5,
answered by God speakine to soul,
825.
-, Lord''s, the, explained, 70 — 81,
81—88, 90—98, 99—102. the rule
and standard of all prayer, 70. the
blessing of, taught by our Advocate
and Judge, 90. said daily in Church
before Altar, 98. taught to the Com-
petentes after the Creed, 67, 68, 90.
repeated by them at Baptism, 90,
99. undoes past sin, provides against
future, 80. remedy against daily ve-
nial sins, 74, 953. with alms, 74- see
Alms great importance of petition
for forgiveness in, 76. a witness to
sin in Church, 950. given to «//that
all might acknowledge themselves
sinful, 951. Apostles needed daily
remission through, much more we,
93. three first petitions of, relate to
the Life Eternal, the rest to necessities
of present life, 80, 84, 86, 97, 98,
102.
Preacher, not to desist because of suf-
fering, 710. liable to temptations,
928. aided by prayers of hearers,
928, 929. his joy to hear within,
929. faults of, no excuse for ourselves,
936, to hear, safer than to preach
one's self, 928, 933. not enough to
hear, must follow, 934. not to hear,
at all, will not excuse us, 935.
Predestination, 780.
Pride, the worm of riches, 118. greater
in man who is mortal, than in Satan
who is immortal, 378. trust in God
with alms its cure, 119. God made
Man great remedy against, 227.
death, its penalty, should be its cure,
378. mysteries hid from, 160. de-
stroys our gifts, 589. prevents us from
returning by drait way, 660. in-
compatible with love, 664 Christ
repelled the proud man who would
have followed Him, 122.
Priests, peril of office of, 266. in O. T,
were to offer for themselves, 615.
Primianus, 833, 834.
Princes, as God's ministers, may re-
strain heathen or heretics, 134, 135.
Promises, having done what God com-
mands we may ask for His, 447.
Prophets, foretold evil, but did not
wish it, 69. words of, explained by
their acts, 324.
Proscholits, the, 925, n. a.
Psalms, imprecations in, not curses,
but predictions, 69.
Pure, the, reach God, 490, 549, 650.
R.
Rebecca, 840.
Rebuke, for secret sins, to be given
secretly, 261, 262. (St. Joseph an
example of this, 261.) for public,
publicly, 262. given by St. Stephen
severely, but in love, 342. which
should always accompany it, 256.
with meekness and charity, 319.
Reconciliation, necessity of, with an
aggrieved brother, before acceptance
with God, 257, 258. difficulty of
persuading men to theself-humiliation
necessary for, although the real hu-
miliation, their own sin, 258.
Re?nission, of sin, article in the Creed,
93. given by Holy Ghost through
Church, 18l', 191. 192, 193, 194,
195, 196, 394. first gift of Spirit in
Baptism, 180. see Baptism, given
INDEX.
087
not by mail, but by God, 392. through
man, or without man, 395. Apostles
taught to pray for, 93. see Prayer,
Lord's, The. joint gift of The Three
Persons in The Holy Trinity, 185.
effect of, deliverance from dominion
of Satan, 192. Seventy times seven,
complete remission, 272.
Repentance, useless, if barren of its
fruit, almsgiving, 112. figured by
Lazarus raised from dead, 385, 386.
place of, not denied in Church, to
any sins whatever, 171. time of
mercy, granted for, 448.
Repetition, not wearisome in divine
things, 527.
Rest, our, foreshadowed by God's after
work of creation, 532.
Restituta, the great church in Carthage,
333, n. b.
Restitution, a Christian duty, 925, 926.
neglect of, first step to robbery, 926.
Resurrect io7i, of body, ordained for all,
557. difference between that of good
and bad, 567, 558. great and incre-
dible, but not more so than our first
creation, 562, 563. following after
Christ's Passion, way to, 775.
Rhadagaisus, 430. n. c.
Rich, the, equal with poor in life and
death, 117, 118,279, 280. danger of,
in attaining to salvation, 275, 276.
may use luxuries which their infirm-
ities demand, if careful to give neces-
saries to poor, 120, 121. must lay
out what they have, that they may
receive what they have not, 278.
need not give all to poor, but must
exceed a tenth, the Scribes' and
Pharisees' portion, ib. by them God
helps the needy, and by needy proves
them, 280. real wants of, not more
than those of poor, 120. if humble,
better than poor if proud, 277.
warned against pride, ib — two kinds
of, those of this world, and those of
the next, (i. e. the poor) 277. have re-
ceived all, and therefore give nothing
of their own, 523. not wrong to be,
but to wish to be, 913, 914. and to
trust in their riches, 915, 916. have
need to examine themselves daily,
914. must acknowledge poor as theirs,
that they be not proud, 915. nmst
prove themselves by generous alms,
917. see Alms.
Riches, only good when we do good
with, 114. being means of good, not
goods in themselves, 114, 115, 199.
with desire of more, a disease, ib. use
of, 119, 120, 277, 278. acquisition of,
man's great vanity and source of un-
happiness, 103. vanity of, because
nothing lasting in, 104, 277- xarious
mischances to which they are subject
105, 106. to neglect Christ's words
as to use of, to neglect Christ, 106.
Who teaches us how touse them speak-
ing to us as onefromdead, 290, 291.
by laying up, on earth, we lay up for
earth, 107. calamities warn us to re-
move, to Heaven, 108, 109. the poor
our carriers to remove our, to Heaven,
109. see Poor, great danger of covet-
ing, 279. possession of, the world's
test of happiness, (as contrasted with
that of Holy Scripture, God,) 470,
471. why called mammon oj iniquity,
466, 467, 468, 469. pride the worm
of, 118. see Pride.
-, The True.what they are — cannot
be lost, 469. must be sought from and
in God, 470, 471. consist in not re-
quiring worldly riches, which we
lose, that we may gain The True, and
not be lost ourselves, 229.
Right, hand, meaning of, in doing alms,
696.
Righteous, the, though many, in com-
parison with wicked few, 321,337.
do righteousness for God, and account
it God's, 62, 63.
Righteousness, burning lights, 444. ex-
ercised in bearing the present, and
fasting from world, 534. delights of
within, 788, 789. of its own, 861.
pain to be endured for, 790. by those
who would be perfect, ib. as martyrs,
791 . not to be gloried in as our own,
793, 794, 863,864. andjeally hidden
from those who thus glory, 792, 863.
as from Jews, see Jews, because not
our own, (is described as a garment,
Ps. cxxxii. 9.) 864. but given by
God, increased, and in end perfected,
yet not without our own will, 865. of
this life, loss and dung, compared
with that of Life to come, 877.
Rogatists, the, 664.
Rome, founded by Trojans, 253, 254.
built by Romulus, 253. by Rome is
meant the people of, not the city of;
these will not perish, if they praise
God, if they blaspheme Him, will, ib.
Christians care for, though heathen,
because the Church sojourns in it,
429. gods of, senseless, 253, 429, 430.
destruction of, falsely attributed to
Christianity, 429, 430.
Sabbath, the, how typical of our Lord,
619,
988
INDEX.
Sabef/iaiix, 963. called also by some
Patripassians, as holding that The
Father suffered, I70.
Saititf, to minister to, a blessed part,
930. the duty passeth, the reward
abideth, 931.
Samaritan, woman, see Woman.
Samaritans, the harvest ripe among,
403 Samaritan, Good, the, figures
baptism, 589, 590. see Baptism and
Clinn-h. figure of our Lord, 881.
Satan, slanders the good subtly, that
we may think good hopeless, 348.
possesses us if God abandons us, 86.
but is conquered by our conquering
self, 87. torments of, to Christian,
lightened by joys within, 166.
Saturninus, Proconsul of Africa, 747.
n. a.
Saved, the, the teaching of the strait
gate proves to be few, 456. few, that
is, compared with the lost, but many
that the Garner of Heaven may be
filled, 457.
Schismatics, feed their own, not Christ's,
685. confess not Christ, because their
deeds deny Him, 964.
Scillita, 7^7- and n. a. ib.
Scribes, the,whotliey were, 205. though
they had the keys of the kingdom of
\\ea.veTL, not instructed in it, ib. though
evil, to be heard and obeyed, as sit-
ting in Moses' seat, 206, 207.
Scrijdure, Holy, the hem of Christ's
garment to heal us, 126. how ta be
read, 32. pictures what it tells us,
to our hearts, 387. sometimes says
things absolutely to be interpreted in
a limited sense, 173, 177. reckons in
round numbers, 29. idolatrous feasts
forbidden by, 126. godliness seeking
truth, and humility, the key to, not
mere criticism, 7. some words and
acts in, literal, 330. some, figurative,
330, 331, 332. some, both, 330, 331,
332, 333. terms in, not to be judged
of by their use in world, 205. exposi-
tion of, the setting forth of a banquet,
to be received with praise, and fol-
lowed by good works, 365. we feed
on plain parts of, 174. are exercised
by obscure, 174, 548. apparent con-
tradictious in, 60, 259. these opened
to prayer, but not to be judged of,
2050. expressions in, teaching special
earnestness, seemingly exaggerated,
407. perverted by wicked, 628. sense
of, preserved by looking at whole,
629, 726. they find occasion of sin in,
who wish to find it, 709. one consis-
tent whole, 877.
S<'il\ by stopping short in, we gooutof,
372. by denying, we turn to God, ib.
the duty of each to deny, as he has
attained, 376. extreme danger of
being satisfied with, 871.
Senses, the five, indicated by the five
virgins, 356. by the five pairs of oxen,
460. the windows of the soul, 142.
through which it perceives, 43. use-
less when the inhabitant is gone,
142. they who believe only, are kept
back from higher things, 460, 461.
for not their satisfaction, but faith,
our food, 462. sight as the most
eminent of them, stands for all of,
463, 464.
Serpent, the, in what to be feared, in
what imitated, 138.
Seven, mystical meaning of, 269, 272,
365, 366, 472.
Seventy and seven, mystical meaning of,
30, 31, 32, 272. see Remission,
Sever MS, the Emperor, 747, n. a.
Shepherds, true, they who preach for
love, 630, 685. by which distinguished
from hireiing,631. figured in St. Peter,
ib. and their unity in the same
Apostle, 685. see Peter, St., fewer
than hirelings, ib. prepared for every
good work, 631, 632. act as in God's
Presence, 634. reprove and mourn for
sin, ib. awfulness of office of, 683.
Ship, the Cross the, in which our weak-
ness is carried over tempests of
world, 209. peril within, from storms
of passion, destruction out of it, 210.
if Christ be absent from, each man
the prey of storms within himself, ib.
Sic/r, the, amongst Jews of two kinds,
those who knew their own sickness,
and came for health to Christ,
those who knew it not, and mocked,
239.
Silence, does not always imply absence
of feeling, but want of power, 493,
510.
Siloa, 610. see Baptism.
Simeon, St. the aged, 819.
Simon Magus, 395.
Sin, transgression — when man seek-
ing more exceeds rule of justice, 31.
not to be despised, because committed
only against man, 256, 257, 258. for
sins against Christ in brethren unless
they gain us anew, destruction, 267.
God's Grace alone prevents, 39i , 392.
altogether from man himself, 372,
374, 400, 401. must be rebuked, and
subjected to discipline without viola-
tion of unity, 322,324,325. itself the
only real humiliation, not amends
for, 258. hearts which mourn for,
bear Christ's mark, 439. difficulty of
overcoming inveterate habit of, 385.
a fourfold progress in, ib. even Be
INDEX.
9 8 J)
loved Apostle acknowledged himself
to be under, 473, 474. what, it was,
which Jews contracted by coming of
our Lord, 174. t/i£i/ Imd not had sin,
means not, any sin at all, but this
one great sin, ib. actions which lead
to, are themselves sin, 128. they who
entice us to, offences, 248, 251. known
privately to Priest, in no case to be
revealed, 262. consent makes desire
sin, 96. dangerous sophisms about
sins of flesh, 263, 264. God forgives,
by man through Holy Spirit dwelling
in them, 394. mercifulness redeems,
want of it retains. 111. must 4e,
but must not 7-eic/u in us, 568. made
slaves and dead by, 608. Christ
Himself made sacrifice for, 609, 724.
all under, 614, 615, 947, 948. as
shewn by Lord's Prayer, given even
to Apostles, ib. see Prayer, Lord''s,
the. numbers of guilty no excuse
for, 684. Christ how made, for us,
724. loses its kingdom in the Saints
here, perishes in them hereafter, 748.
punished in mercy here, to save from
destruction hereafter, 883. brought
Christ into world, 895, 896, 897. to
abstain from, when present impunity
possible, our trial, 924, 925.— to some
sins, a severe and certain condemna-
tion due, 75 lesser sins, 75, 7G, 89,
95. compared by these, when free
from greater, 75, 76. not to be de-
spised, 97, great peril of them, 76.
Original, 70, 7Q, 163, 308, 341,
375, 462, 479. doctrine of, confirmed
by tradition of Church, 905.
Sinner, the, must rise from his sin
speedily, however foul and deep it be,
386, 387. our Lord's conduct to the,
rebukes exclusiveness of heretics,
393, 394. only heard if penitent, 6 1 3,
614. dead, though to eye alive and
moving, 144.
Six, the, ages of world, 532.
Soti, The, see Word, The. worketh with,
not separately from, the Father and
Holy Ghost, 546, 547, 548. com-
mandment of Father to, not to be
taken in a carnal sense, 653, 654.
seeing what the Father doeth, relates
to, as God, 549, 550. and is insepa-
rable from Divine nature of, 550,
551 . Eternity of, 555, 656. was made
what He made, to redeem what He
made, 558. God-Man, ib. will judge
as Son of man as He was judged,
559. our life of His, His death of
ours, ib. Father's works His, because
all that is Father's, His, 61 1. having
one Will and one Power with Father,
613.of oneSubstance with Father,646.
not one in mere will, else man might
be one with, 652. coequal with Father,
647, 651. highest blasphemy to deny
coequality of, 648. blasphemy against,
not forgiven, because inferior in His
manhood, 184. Father honoured and
dishonoured in, 649, 653. begotten
out of time, made in time, 650. The
True God and Everlasting Life, 652.
the Father, though not incarnate,
(see SabeUians,) doeth all by, 36, 37.
acts of, in fiesh, acts of Father and
Son, 37. our Father teaches that we
are sons through, 82. see Trinity,
Holy, the.
Sons, men become God's, by God's
Grace, 250,
Sophis7ns, rejected by moral instinct
fearing to displease God, 249.
Sorrow, see Fear.
Soul, the, an image of the Holy Trinty,
44. may die, 141. despair and false
hope, death of, 298. God the Life of,
His absence the death of, 123, 142,
143. gives life to body, 142, 143. but
this not its own life, 142. departure
of God from, to be mourned more
than departure of it from body, 144.
by fearing death of, true life of body
saved, 145. man by destroying the
body, does but give release to, 141.
see Enemies. God's husbandry in,
and its object and effects, 291, 292.
Spirit, Holy, the, is God, 179, 324.
see Trinity, Holy, the. the Spirit of
the Father and Son, 179, 189. equal
with the Father and the Son, 179.
the gift of God, ib. signified under
name oi Fire, 181. sometimes given
through ministry of man, sometimes
apart from, 395, 396. and n. a. 396.
given visibly by Apostles, invisibly
now, 396. Sadducees denied existence
of, 170. likewise Photinians, Arians,
Eunomians and Macedonians deny
Divinity of, ib. and SabeUians, ib.
persons may have, and know not
that they have, \90. the bond of peace,
test of Presence of, now, as once gift
of tongues, 18b, 189. by fellowship
of, are made One Body of One Only
Son of God, 188. one thing, to be born
of, another, to be nourished by, 180.
remission of sins the gift of, in the
Church, 188, 189, 191, 192. are
made sons of God by, 569. that by
which we fight against ourselves, ib.
dwelleth in us, 758, 801 ,867. through
righteousness and faith, 758. neces-
sary for the good, 769, 770. as shewii
in the parable of the vine, 770.
earnest of promises to come, 772,
773. aid of, our succour from threats
990
INDEX.
of Law, 824. Giver of charity, 867.
enlargethus, see Love, becometh our
guest, and possesseth us, ib.
Spirit, blasphemy against, one of most
important and difficult questions in
Holy Scripture, 172. what it is, not
particularly expressed, but to be en-
quired into, 173. the expression
blasphemy restricted, 175, 176.
difficulty in language of St. Mark
and St. Luke concerning, 176.
wrongly supposed to consist in great
sins, or apostacy, of baptized, 171,
172. not all, but some certain, said
to beunforgiven, 172, 175,176, 177,
178. consists in final impenitence,
181. though expressed by the single
term word, extends to every word and
thought against power of absolution
granted to Church, 182, 183, 193.
not denial of C'hrist, as proved by
St. Peter's case, 193. does not mean
that Holy Ghost alone of the three
Holy Persons forgives, 185, 186.
warning against, so expressed, as to
shew that sin is forgiven only in
Church, 194, 195. some kind of, as
of heathen, forgiven, 169. but this
last not the blasphemy of Jews and
Heretics, 170.
Spirit, vrho are the poor in, 48, 49.
Spiritual, things, not to be judged by
fleshly thoughts, 489. mLditiition on,
better than words on, 492.
Stephen, St., prayer and martyrdom of,
342. as martyr witness of Christ,
666. imitated Christin love of enemies,
697. voice of, heard for Saul, 697.
see Paul, St.
Stoics, the, 701. see Paul, St., err in
relying on self, 706, 766.
Stones, (stojieswillcri/ out) the heathen,
meaning of this name so applied,
612.
Stranycrs, we as strangers here should
cherish such — 458.
Strong, he who thinks himself, weak,
218. — man, the, binding of, figures
our being bound by chains of (Christ's
Passion, 582.
Suffering, see Tribulation.
Superiors, how far to be obeyed, 127,
131. not to be dreaded on account of
their evil designs, 131, 132, 249,
250, 380, 44 i, 442. friendship of,
to be disregarded, when it stands in
the way of our salvation, 301.
Supper, the, Jews called to, we called
and led and forced, 469. meaning of
the three excuses of those, who re-
fused to come to, 469, 460, 461, 462.
Gentiles, those from streets and
lanes; heretics, those from hedges,
466. all required to come to, 464,
466.
Susannah, 772.
Swearing, see Oaths.
Sycamore, tree, the, figure of foolish-
ness of cross, 893.
Si/nagogue, the, figured by the barren
" fig-tree, 326, 327.
Tabernacles, the feast of, 697. — the
eleven curtains of haircloth of The
Tabernacle, typical meaning of, 27L
Tares, even in high places of Church,
204. these seen by Angels, and not
by men, ib.
Temperance, girded loins, 444.
Temple, the Christian every where
Christ's, 264. we must therefore fear
to offend Him Who dwelleth in it, ib.
God's, dedicated in Christ at the
Resurrection, and its building con-
tinued in us, 818. the Psalm of Dedi-
cation of, (Ps. xcvi. 1.) proves its
Catholicity, ib.
Temptation, the wind in the tempest,
36, 37, 220. anger the deadliest, as
cutting off means of pardon, 87.
advances or gives way in proportion
with faith, 476. two kinds of, one
proving, one inducing us to sin, 86,
177. brings out previously existing
evil, 540.
Tempter, the, overcome, when we have
learnt to despise him, 521.
Ten, mystical meaning of, 30, 31, 32.
Ten thousand, mystical meaning of,
271.
Tertullian, 747. n. a.
Testament , typical use of the Old, not
taken away in the New, but the vail
removed from it, 207, 208. The Old
and New agreeable the one to the
other, 259, 260.
Theriaca, (antidote against poison,)
821.
Thirty and eight, year.s, infirmity of,
typical of the law unfulfilled, 538.
when fulfilled typified by forty, ib.
see Forty.
Times, the, we make our own, such as
we are ourselves, such they, 243,
244.
Tobias, blind, saw inwardly by light of
righteousness, his wife, outwardly
by light of sun, 316. see also
Alms.
Tongue, the, no man, but God only,
can tame, 64. sins of, to be shunned,
447.
INDEX.
991
Transfiguration, the, the Apostles saw
Christ's kingdom in, and how, 231.
St. Peter's wish at, would have made
three, where there is but One, 232.
voice from heaven at, indicates the
superiority of Christ's Kingdom over
all, 233. our Lord remained alone
after, because Law and Prophets
pass away, ib. prostration of disciples
at, typifies our mortality, Christ
raising them, our Resurrection, ib.
the oneness of Law and Prophets with
Christ, how figured in, 235.
Transgression, the number e/ewn typi-
cal of, 31, 271. see Eleven, see also
Sin.
Tree, the unfruitful, the three years in
parable of, signify God's visiting the
world before, under, and since the
Law, 198.
Tribulation, the Baptism with fire may
be understood of, 181. a cleansing or
destioying fire according to our use
of it, 251.'/ foretold by Christ, ib.
swiftness in flying from trouble, and
slowness in doing good increase,
102, 103. not great, because in du-
ration short, 102. wisest to take
counsel from Christ in, ib. when it
comes, to be accepted, that we may
be healed, 309.^''by patience and faith
avails to our profit, 245;v no cause for
distress, if Christ be in us, 251, 252.
duty of blessing God in, 426, 427-
Trinity, Holy, The, One God, 34, 35,
179,415,423. a great thing to speak
of, 33. man faint image of, like and
unlike, not as Son is image, 42, 43.
persons of, distinct, 34, 35, 47, 48,
179, 185, 186, 187, 188, 192, 415.
as shewn in our Lord's Baptism, 31,
33. yet operation of, one and insepa-
rable, 34, .35, 47, 48, 179, 185, 186,
187, 188, 192, 415, 548. see Son.
analogies of, in memory, understand-
ing, and will, though not to be applied
by exact rules of comparison, 46, 47,
48. Property and particular Sub-
sistence of each Person in, preserved,
179, and n. b. ib. works ascribed to
one Person in, do not exclude opera-
tion of the other Persons, 37, 39, 40,
185, 187, 188, 192. the three loaves,
man's life and food, 423. truth of,
cleared to meditating love, 557.
figured in the letting down the sheet
to St. Peter thrice, 693. see Peter,
St., supremely good, 765.
Trouiling, of waters, see Bethesda.
Truth, Cometh from Christ, from Whom
to us, 845.
Tiuo, the meaning of the number, so
often used in N. T., 627-
U. V.
Vail, the, rending of, figured discovery
of secrets of Law, 628. see Testa-
ment.
Valley, typical of humility, 687.
Virgil, might repudiate in his own
person his own false predictions,
428.
Virgins, all so called from abstinence
from unlawful desires, 355, 356, 357.
see Parable.— honour of, began with
St. Mary, 23, 24. abstain from things
lawful, that they ma.j please the more,
809. teach chastity to unmarried,
810. see Celibacy and Cfiastity.
Unclean, animals, forbidden to Jews,
typical, 689. see Cud, and Hoof.
Understanding, that to which Faith
attains, 540, 645.
Unity, of Law, Prophets, and Gospel,
232, 235. the virtue apprehended in
Holy Eucharist, 85. to forsake, to
violate charity, 319. mysterious
greatness and blessedness of, 416.
typified by the one Person Who de-
scended to pool, 625, 534. see Beth-
esda. holdeth Church together, 623.
figured in the One Good Shepherd,
637, 658.
Unseen, things, the evidence of the
seen, as shewn in works of Creation,
641, 542.
Vows, sanctity of, 688.
Usury, God longs to give us, for what
we lend Him in poor, 282. who
practises, rebuked by Church, con-
futed by Word of God, and execrated
by the brethren, ib.
W.
Watch, the fourth, meaning of, 211.
see World, the.
Watchfulness, must be with the heart,
faith, hope, charity, and good
works, 363. now, for rest hereafter,
ib.
Water, our Lord turned, into wine,
that men might believe, 522.
Weakness, who feels, is strong, 218.
remains after Baptism until death,
590. see Baptism.
Wedding garment, the, not any thing
which good and bad may both have,
so not belief, 369. not the Sacraments,
or fasting, or power of miracles, 338.
but Love, 338, 369, 370. must be in
the heart, not on the body, 336. want
of, a very grievous fault, 368. the
matt without, a figure of the many
railed, but not chosen, 369.
992
INDEX.
Wheat, figure of Gospel as opposed to
Law, 580. Bce Bar/ei/. figure of good
as opposed to wicked, (c/kiJ/,) 833.
maj' be brought back to the Jioor by
compulsion, ib,
Wicked, the, mingled with the good,
but must be tolerated, 201,202, 243,
244, 318, 319, 321, 336, 337- sepa-
ration from, understood by Donatists
corporally, spiritually by Catholics,
322. communicating with, makes us
not answerable for their evil, 318,
319, S32. Prophets rebuked, but
joined in Divine rites with, 323. are
known not to men, but to angels,
204. see Tares, may become good,
203. all men found so, at coming of
Christ, 197. all so, in a certain sense,
(even Apostles,) 334, 335. malice of,
like a razor, touching only what is
superfluous in us, 131. hate to learn,
760. cannot return by same free-will,
by which they went astray, 761, 762,
799. may not presume on long-suf-
fering mercy of God, 802. persecute
the righteous by their conversation,
846. see Lot.
Widotv, the, son of, dead and raised,
type of those reclaimed after overt
acts of sin, 383, 384.
Will, the, by accommodating itself to
God, receiveth from Him, 837.
of God, done by victory of
Saints, and conversion of sinners, 92.
the prayer that it may be done, a
prayer for perfection, 72.
Wisdom, — the Second Person of the
Holy Trinity, 187. — requires patience
to dwell with, 725. God takes away
His, when we claim it as our own,
159. false, foolishness, 707.
Wise, they only who profess them-
selves ybo/s before God and men, 154,
155.
Witness, Christ's, of Himself, how not
true, 663, see Christ.
Wo7nan,sm came h;/, salvation through,
3, 4, 5. — the word in Hebrew equiva-
lent to female, 16, and n. a. ib. 38
penitent, the, devotion of, 387.
comfort to, of our Lord's Parable,
388. as she owed more, loved more,
389. knew Christ Who forgave her
as God, 392, 393.
the, with an issue of blood,
healed, a type of those who touch
Christ's hem by faith, and are healed,
124, 125,224, 225. figure of Church
from among Gentiles, to whom
Christ was not sent, 226.
Canaanitish, the, perseverance
of, in prayer, 226. an example of
humility, 220. through which she
was changed, 226, 227, 230. a figure
of the Gentiles, 311.
Samaritan, the, knew of Christ's
coming from the Prophets, 403.
Word, the, hidden that He might re-
deem ; has arisen to judge, 454.
Christ, the, above us; the Flesh,
among us ; the Word-Flesh, between
God and man, ib. and n. a. ib.
without price as surpassing all
things, 487. mustbuy, with ourselves,
488. they who would procure, must
have godly will, ib. peace in, ib.
they that buy, give themselves, yet
gain themselves, ib. and only give
back the thing made to Maker, ib.
comprehends all, but comprehended
by none, 489, 506. they who would un-
derstand, must not follow flesh, 506.
to be comprehended through obedi-
ence, 551. the Form, Foundation,
Head-Stone, of all things; all things
in, and under, 489. Incomprehensible-
ness of, our sorrow, and should excite
us to remove hindrances to compre-
hension of, ib. can receive no addition
from us, Perfect, Unlimited by space
or time, ib. unlike bodies which we
see, not less in Parts than in Whole,
490. born of God, but incorporeal ly,
inviolably, unchangeably, and with-
out temporal nativity, 491. made
man, that we might attain to God,
500. and thus might hear in Him
what else we could not have borne,
ib. thus made as milk tons, ib. from
eternal, 502, 505. God, ib. not made,
but bom, 503, 504. not a creature,
because Maker of all things, 503.
changed that which It was Itself
made, 506. became less, that we
might be more, 507. descended that
we might ascend, ib. accepted our
death, and gave us Life, ib. was
at once with us and tlie Father, ib.
Maker of His own Mother, ib. 526. the
word of man gives some faint analogy
of, 508, 510, 511. the blessedness of
having seen, beyond all words, 509.
the visible works of God, if we lay
aside their finite nature, suggest
thoughts of, ib. Giver of immortality
to flesh, 524. makes enduring, 525.
because endures Itself, 526. the Lord
of Angels, 530.
Works, good, to be seen, not for our
own glory, but for God's, 60, 61, 62,
G3. cannot be done by those abiding
in state of evil, 197, 198, 199. charity,
the root of, 198. peril of delay in,
265,
World, the, a sea, 215, 220. one great
patient, 301. a scorpion, 425. a
INDEX.
993
furnace, to purify or destroy, 130.
more severely chastened now, be-
cause it knows God's Will, 201. seek.s
to make us look back, and fix our
hope on present, 425, 426, 427.
perishes, 427. overcome for us by
Christ, 379, 380, the evil in, a warn-
ing that we love it not, 243. bitter-
ness mingled with the bliss of, that
we may look on, 426. called away
from love of, that we may hope for,
and love another, 443. things of,
^must be endured, not loved, 428.
difficulty of trampling on, when all
things are smooth, 220. must not
cleave to, in its old age, lest we lose
renewal in Christ, 252. Christ fore-
told decay of, ib. fourth watch, end
of, 211. natural philosophy of, the
foolish wisdom of, 156, 157. six ages
of, 532. love of, and oi God, incom-
patible, 535. restraint from, speeds to
God, 637. must sit loose to, 539,
friendship of, evil, 540. deceitful,
540, 774, 776. uncertain, 776. each
new thing in, we grow tired of, 540.
love of, whoredom, confusion of face,
its cure, 658. they dwell in, who love
it, 874. the joy of, incompatible with
Christian joy, 880. — two worlds, evil
and good, 247, 374, one persecuting,
the other persecuted, 375. one con-
demned, the other reconciled, ib. —
the world that knetv not Christ, the
wicked and unbelieving, not world of
nature, 511.
Y.
Yoke, of Christ, in appearance severe,
163, 164. becomes easy when borne
with a view to future rest, 164, 165.
Young, the, temptations of, strong, 671.
Zacch^eus, acquired his goods unjustly,
468. his conduct in making restitu-
tion, and giving alms, to be imitated,
ib. afigureof the lowly, 892. ascended
to Cross to see Jesus, and so received
Him, 894.
Zacharias, 858,
Zebedee, sons of, seeking exaltation,
are taught the only road to it, even
The Cross, 796, 797.
INDEX OF TEXTS.
GENESIS.
i.
374
L 1.
502,
505,
612,962
3.
531
6.
ib.
7.
ib.
26.
44, 548
27.
103,
532, 548
31.
419
ii. 2.
631
16.
733
17.
378,
719, 733
20.
713
22.
16, 38
25.
452,
615, 713
iii. 2.
733
6.
822
6.
713
7.
163,
452,
515,
713, 893
11.
92
19.
(LXX.) 92
107
233,321
vi. 17.
569
vii. 4.
30
22.
669
xii. 3.
427, 682
XV. 5.
321
13.
30
xvi, 2.
25
xvii. 5.
518
12.
866
xviii. 24.
948
xix. 9.
386
26.
425
xxii. 16.
676, 937
17.
321
18.
5,312
,346,427,579,849
XXV. 25.
616
26.
ib.
27.
331
xxvi. 4,
320
xxviii. 11.
331, 515
xxix. 23.
627
28.
ib.
XXX.
25
xxxii. 24.
26.
28.
XXXV. 10.
xliii. 16. (LXX.)
xlviii. 6.
6.
EXODUS.
6)7
ib.
518
617,618
92
26
ib.
ii. 11.
795
14.
26
iii. 6.
406
14.
766
15.
198
vii.
338
viii. 19.
760
xix. 16.
771
XX. 7.
938
12.
206
13.
450
17. (LXX.)
681, 860, 875
19.
751
xxvii. 7.
271
xxxii.
323
10.
ib.
32.
324
xxxiii. 20.
878
LEVITICUS.
iv. 3. (LXX.) 724
21. (ib.) ib.
24. (ib.) ib
26. (ib.) ib.
29. (ib.) 609, 724
32—34. (ib.) 7'24
xii. 3. 866
xvi. 614
xix. 12. 939
996
INDEX OF TEXTS.
NUMBERS.
xiv. 28. 937
XV. 36. 620
xxxi. 17. 38
xxxii. 13. 30
DEUTERONOMY.
v.21.(LXX.) 249,741
vii. 1. 134
ix. 9. 30
xii. 3. 134
xiii. 3. 86, 177
xiv. 690
xxii. 3. 925
XXV. .5. 26
xxxii. 39. 222, 862
JOSHUA.
V. 2. (LXX.)
3.
JUDGES.
vi. 37.
xiv.
xxi. 1 1.
1 SAMUEL.
V. 3.
ix. 2.
X. 23.
xvii. 4.5,
xviii. 9.
29.
xii. I.
XII.
xvii. G.
xix. 6.
8.
2 SAMUEL.
1 KINGS.
2 KINGS.
29.
798, 856
186
591
641
38
53
858
ib.
733
902
222
29
857
413
22
30
663
621
663
JOB.
i. 9. 347
21.(LXX.)348,427,442,469,
539, 912
ii. 9. (LXX.) 246
10. (LXX.) ib.
vii. 1. (LXX.) 86,478
xiv. 4. (LXX.) 873
6. (LXX.) 873, 947
PSALMS.
ii. 7. 28/
8. 604
11. (LXX.) 688
12. 589
13. ib.
iii. 3. 784
9. (LXX.) 8. (E. V.) 591
iv. 3. (LXX.) 2, (E. V ) 200
4. 200, 467
5. (LXX.) 4. (E. V.) 95
V. 4. (LXX.) 3. (E. v.) 870
5. 598
6. 250, 598
vi. 2. 821
8. (LXX.) 7. (E. V.) 94,95,255
viii. 4. 244,453,825
ix. 19. 453
24. (LXX.) X. 23.(E.V.) 729
34. (LXX.) X. 13.(E.V.)883
x.5.(LXX.)xi.(E.V.)340,536,566
xiii. 3. 465, 788
xiv. 1. 150,161,812
2, 3. 250
XV. 2. (LXX.) xvi. (E. V.) Ill
xvi. 4.(LXX.)xvii.(E.V.)165,370
5. 471, 773
7. (LXX.) xvii. (-E.V.) 643
15.(LXX.)xvii.(E.V.)519,783
xvii. 2. (LXX.) xviii. l.(E.V.) 707
4. (LXX.) xviii. 3. (E.V.) 152
5. 465
8. 94
44, 45. (LXX.) xviii, 43, 44.
(E.V.) 124, 224, 781
45. 46. (LXX.) xviii. 44, 45.
(E.V.) 517
xviii. 3
156
36
xix. 1.
3.
5. (LXX.) xix. 4. (E.V.) 99
28. 155
867
68,231, 820
231, 820
4. 231,576,820
5. 544, 576
6. 298
17.(LXX.)xxii.l6.(E.V.) 676
18.(LXX.)ib. 17. (E.V.) ib.
19.fLXX.)ib. 18. (E.V.) ib.
INDEX OF TEXTS.
997
xxi. 28.(LXX.)xxii.27.(E.V.) 676
29. (LXX.)ib.28.(E.V.) ib.
xxii. 3. (LXX.) xxiii. (E.V.) 911
16, 17. 2
xxiii. 6. 287
XXV. 9. 670, 774
xx-vi. 2. 786
4. (LXX.) 393
8. (LXX.) xxvii. (E.V ) 52
9. (LXX.) xxvii. (E.V.) 35,
769
14.(LXX.)xxvii.(E.V.)878
xxvii. I. 958
14. 774
xxviii. 1. (LXX.) xxix. (E.V.) 93
xxix. 8.(LXX.)xxx.7.(E.V.)588
6. ^LXX.) XXV. (E.V.) ib.
12, 13. (LXX.) XXV. 11, 12.
(E.V.) 818.
XXX. 20. (LXX.)xxxi. 19. (E V.)
676, 680
xxxi. 4. (LXX.) xxxii. (E.V.) 899
22. rLXX.) 41
xxxii. 9. (LXX.)xxxiii.(E.V.) 530,
542
xxxiii. 3.(LXX.)xxxiv.2.(E.V.) 751
6. (LXX.)xxxiv. 5. (E.V.)
603, 667, 959
8, Vul^. xxxiv. (E.V.) 582
22.(LXX.)xxxiv.21.(E.V.)
887 1
xxxiv. 1. 366,426,431,472
3. 415
8. Vulg. 681,788
11. . 446
12. 97,274,445
13. 274, 446
14. 274, 444
16. 801
16, 101
XXXV. 3. 760, 825
7.(LXX.)xxxvi. 6. (E.V.) 754
xxxvi. 6. 59
9. 50,471,783,786
xxxvii.4. 787,868
8.(LXX.)xxxviii.7.(E.V.)9] 9
11. 245
xxxviii. 7. (LXX.) xxxix, 6. (E.V.)
103, 344, 680
9. 785
xxxix. .5. (LXX.) xl. 4. (E.V.) 766
xl. 4. (LXX.) xli. 3. (E.V.) 903
9. (LXX.)ib. 8. (E.V.)359,
884
xli. 4. 529, 733
10. 40
xlii. l.(LXX.) xliii. (E.V.) 782
xliii.9. (LXX.) xliv. 8. (E.V.) 750
xliv. 3.(LXX.)xlv.2.(E.V.)367,809
n.(LXX.)xlv.lO.(E.V.)4.54
xlv. 2. 640
10. 127
12. 214
xlv. 13. 642
xlvi. 10. 414
xlviii. 7. (LXX.)xlix.6. (E.V.) 766
xlix. 22. 731
23. (LXX.) 1. (E.V.) 152
1. 10.(LXX.)li.8.(E.V.)47,929
li. 3. 278
4. (LXX.) lii. 2. (E.V.) 131,
873, 874
5. 666, 875
9. 468
lii. 614, n. a.
liii. 1. 342
10. (LXX.) liv. 9. (E.V.) 588
liv. 7. (LXX.) Iv. 6. (E.V.) 463
13. (LXX.) Iv. 12. (E.V.) 641
Iv. 2.(LXX.)lvi.l (E,V.)378,380
8. (LXX.) Ivi. 7. (E.V.; 856
11. 380
Ivi. 4. 744, 767
11. 767
Ivii. 1. 843
11. 576, 684
Iviii. ll.(LXX.)lix. 10.(E.V.;894,
907
Ixii. 524
10. 104
Ixv. 4. (LXX.) Ixvi. (E.V.) 57
Ixvi. 9. 675
lxvii.lO.(LXX.)lxviii.9.(E.V.)218
Ixviii. 18. 565
21.(LXX.)lxix.20.(E.V.)886
Ixix. 2. 211
4. 753
Ixxi. 1, 793
2. 792
Ixxiii. 7. (LXX.) Ixxiv. (E.V.) 186
17.(LXX.)lxxiv.(E.V.)613
23. 52, n. c.
27. 814,917
28. 419,766,917
Ixxvi. 4,(LXX.)lxxvii.3.(E.V.)861
Ixxvii. 24, 25. (LXX.)lxxviii. (E.V.)
581
39. (LXX.) hxviii. (E.V.)
660, 813
Ixxx. 7 459
Ixxxii. 6. 216,250,378,436,530,840
7. 216, 378, 844
l7.(LXX.)]xxxiii.l6.( E.V.)
659
19.(LXX.)lxxxiii. 18, (E.V.)
579
Ixxxiv. 2. 861
4. 101
13. (LXX.) Ixxxv. 12. (E.V. )
732
Ixxxv. 7. 819
12. • 861
lxxxvi.4. 35
lxxxviii.5. 608
16.(LXX.)lxxxix.l5.(E.V.)
701
998
INDEX OF TEXTS.
xc.
xcii.
xcm.
xciv.
Ixxxix. 1. (LXX)xc. (E. V.) 64.
12. (LXX.) ib. (E. V.) ib.
, 2. (LXX.) xci. (E. V.) 920
. 5. 840
6. ib.
,9. (LXX.) xciv. (E.V.) 161
12. 707, 725
2. 904, 908
6.(LXX.)xcv.(E.V.)904,907
12, 13. 245
18. 219, 242
. (LXX.) xcvi. (E.V.) 818
1. (LXX.) xcvi. (E, V.) 485
2. 819
3. ib.
4. ib.
6, 137, 819
, 3. 907
,1. 197,363
,6. (LXX.)ciii. (E. V.) 916
14. (LXX.) ib. (E.V.) 90,683
1. 690
2. ib.
3. 590, 745
4. 590
5. 253
8. (LXX.) civ. (E. v.") 391
oil.
ciii.
CIV,
cvi,
cix.
ex,
cxn
cxv,
10.
24.
844
489
227
224
612
18
937
ex XV,
cxxvi.
cxxvii
cxxxii
47.
3. (LXX.) ex. (E. V.)
I.
4.
10. (LXX.) cxi. (E.V.) 760
7. (LXX.) cxii. (E. V.) 867
10. 59, 856
9. 115,313
4. 429
6. ib.
13. 479
10. 36, 545
1 1 248,453,588,591, 685,843
15. 887
22. 14,312,330,516,772
24. 517
29. (LXX.) cxix. (E. V.) 720
85.(LXX.)ib.(E.V.)732,744
4.(LXX.)cxx.3. (E.V.) 699
7. 68
21. 795
49. 424
68. 732
164. 366,477
165. 244
1, 2. 754
4. 427, 881
6.(LXX.)cxxvi.(E.V.)412
2.(LXX.)exxvii. (E.V.) 929
. 1. 427, 863
.3. 133, n. a.
9. 336, 442, 864
11. 18
cxxxii. 17. 564
18. (LXX.) ib.
cxxxiii. 6. 133, n. a.
cxxxv. 5. 456, 457
cxxxviii. 6. 472
i6.(LXX.)cxxxix.(E.V.)
613
cxxxix. 6.(LXX.)cxl.5.(E.V.)153,
667
7. 64
8. 162
cxl. 5. (LXX.) cxli. (E.V.) 361
cxlii. 6.(LXX.)cxliii.(E.V.)588
cxliii. 1. 876
2. 362, 876
15.(LXX.)cxliv.(E.V.)707
cxliv. 9. 537
11. 469
cxlvii. 2. 427
5. 773, 801
8. (LXX.) cxlviii. (E.V.) 569
12. 585
cl. 6. (LXX.) 966
PROVERBS.
i. 26. 361
iii. 28. 300
34. 671
viii. 35. (LXX.) 888
X. 10. (LXX.) 259
26. (LXX.) 732
xiv. 26. (LXX.) 140
XX. 8, 9. (LXX.) 362, 835
xxi. 20. 690
xxii. 2. 280
ECCLESIASTES.
i. 2, 3. (Vulg.)
120
iii. 30.
110
v. 10.
913
vii. 29.
114
30. (LXX.) 29. (E
. V.) 374
xiv. 18.
21
xvii. 28. (LXX.)
150
xxi. 1.
112
xxii. 12.
144
xxix. 12. (Vulg.)
75, 110
XXX. 23. (Vulg.)
300, 433
CANTICLES.
i. 4.
640
7.
639, 640
8.3.
368, 684
ii.4. (LXX.)
399
6.
788
iv. 8. (LXX.)
424
INDEX OF TEXTS.
99»
viii. (LXX.)
642
xviii. 21.
264,
298
5.
368
22.
23.
xxxiii. 7.
264
182
633
ISAIAH.
11.
195
i.9.
400
18.
232, 235
DANIEL.
^ ii. 2.
327
iii. 12. (Vulg.)
214
iv. 24. (LXX.) 27. (E
V.)
110
V. 6.
328
vii. 9. (LXX.) 329, 503,
504,541,
14.
645, 653
38
JOEL.
ix. 2.
6. (LXX.)
798
531
ii. 37. 67, 81,
219,
864
xxii. 13.
206
xxvi. 10. (LXX.)
145, 560
12. (LXX.)
591
AMOS.
13. (LXX.)
867
xxviii. 16. (LXX.)
863
i. 2. (LXX.)
32
xxix. 13.
314
iii. 8.
66
XXXV. 10.
783
xl.5.
730
6. (LXX.) 506, 524
731,800
HABAKKUK.
7. (LXX.)
506, 624
8.
731
ii. 4.
669
12.
57
xlii. 14. (LXX.)
680, 942
xlix. 6.
328
ZECHARIAH.
Ii. 11.
783
Iii. 11.
322
i. 3.
660
liii. 1.
764
xii. 10.
559
2. (LXX.)
367, 639
Iviii. 7. 75
135, 934
9. (LXX.)
lix. 2.
821
180
MALACHI.
Ixi. 10. (LXX.)
351
iv. 2.
94
Ixvi. 1.
56
2.
159
24.'
708
TOBIAS.
JEREMIAH.
ii. 14.
iv. 10.
316
ib.
viii. 11.
409
xvii. 5, 372, 706
, 777, 968
14.
113
WISDOM.
xxiii. 24.
162, 890
xxvii.
13
i. 1.
52
xxix. 7.
ib.
5.
190
xxxi. 31.
752
9.
536
32.
ib.
11. 144, 249, 442,
803
942
33.
ib.
ii. 8, 9.
704
Iviii. 7. (LXX.)
Q7
10.
iii. 6.
iv. 20.
ib.
130
111
EZEKIEL.
V. 3, &c.
94
vii. 26.
495
504
iii. 17.
322
viii. 1. 17, 36
, 890
19.
ib.
21.
799
ix. 4.
439
ix. 15. 34,
590
,938
6.
ib.
xiii. 9.
157
3 T
1000
INDEX OF TEXTS.
ECCLESTASTICUS.
i. 10. (LXX.) 219
14. (Vulg.) 12. (E.V.)600, 774
V. 4,
203
7.
299
vi. 36.
543
ix. 13.
657
X. 9.
378
12.
816
13.
520
xviii, 3d.
711,741
xxiv. 21.
878
xxix. 27.
422
XXX. 23.
(Vulg.)
805
xixi. 8.
924
2 MACCABEES.
Tii. 22.
399
ST. MATTHEW.
1.1.
"(■>
270
2.
7
3.
8
4.
ib.
5.
ib.
6.
ib.
t.
ib.
8.
ib.
9.
ib.
m.
ib.
11.
ib.
12.
ib.
13.
ib.
14»
ib.
15.
ib.
16.
ib.
17.
ib.
18.
ib.
19.
9
27
261
20.
10,
15
28
261
21.
10,
15
28
895
ii. 14.
604
iii. 1.
180
2.
li-0, 182,
448,
452
7.
512
10.
197
11.
33,
180
12.
883
13.
37
14.
33
15.
ib.
16.
31,
187
17.
33
iv. 2.
30
3.
521
4.
ib.
6.
248
11.
.S21
iv. 17.
18.
V. 3.
4.
5. (4. Vulg.)
6. 50, 90,
6.
7.
8,
16.
16.
17.
22.
25.
26.
2&.
33.
37.
40,
43.
45.
vi. 1.
2.
3.
/ .
180, 182, 448
901
49
73,94
49, 73, 94
116, 230, 931
60
50, 307, 500, 549, 560
443
356, 362
539, 755
64, 257, 667
449, 536
536
88, 384, 934
257, 936, 939
944
847
616
160, 698
60, 362
631, 636
696
236
S. 69, 236
9. 81,91,93,99,100,185,
474,615,645,772,910, 950
10. 70, 83, 93, 100, 455
11.
12.
13.
14.
19.
20.
21.
22.
24.
▼ii. 3.
6,
9.
10.
11.
13.
14.
16.
16.
21.
22.
23.
24.
25.
viii. 7.
8.
9.
10.
11.
20.
22.
24.
70, 83, 93, 100, 466
100, 623, 87e
I, 185, 188,270,361,
590, 646, 755, 823
96, lOI, 717,957
89, 185
106, 107
107, 278, 469
107, 108, 913
60
814, 880
3. 95, 659
6. 226
7. 113,226,237,363,594,791
8. 113, 116
». 1 1 «
,..,,791
113, 116
113
ib.
113, 334, 791
138, 456, 660
466
632
207, 633,
-"^■^ 575,
, J 663, uox
630, 664, 743
604, 934
578, 606
228
122, 123, 230
123
123, 230, 812, 932
229, 230, 321, 337, "'"
4.n7
207, 633, 936
318, 576, 630
630, 637, 663, 681
6.^0. 664. 74,^
7,417,
457, 932
122
305, 607
25 L
INDEX OF TEXTS.
1001
viii. 27.
29.
ix. 6.
12.
13.
X. 15.
16.
20.
22.
23.
25.
27.
28.
30.
39.
xi. 3.
4.
5.
7.
8.
9.
10.
11.
16.
25.
26.
27.
28.
29.
30.
xii. 13.
23.
24.
26.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
39.
62.
3.
11
12.
24.
30.
xiv. 11.
21.
23.
26.
26.
27.
28.
29.
30.
XV. 2.
.508,465, 761,864,
174,
60.
140,
137, 138, 203,
2, 830,
137
341
185
896,
905
864
802
902
189
839
604
309
791
», 250, 767, 803, 806
132
791
147
147
148
146
ib.
ib.
147
146
305
160
160
149,
154, 156.
160, 661, 662
160, 163, 174, 318, 509
662, 803, 806
160, 163, 509, 662, 664
163, 370, 774, 829
619
(Vulg.)
619
166
ib.
ib.
ib.
ib.
167
166, 167, 186, 203, /50
167, 204, 582
168, 194, 204, 639
169, 184, 195
169, 172, n. b.
197, 633
XII
206
205, 638
204
ib.
201, 332
839
ib.
201,320
201,321
213
632
209
187,215
209, 212
212
217,241
217
608
111
XV. 8.
12.
20.
21.
23.
24.
26.
27.
28.
38.
xvi. 6.
9.
12.
13.
15.
16.
17.
19.
21.
22.
23.
xvii. 1.
2.
3.
4.
5.
19,
24.
xviii. 2.
4.
7.
8.
13.
15.
16.
17.
18.
21.
22.
23.
28.
31.
35.
xix. 4.
11.
17.
18.
19.
23.
24.
25.
27.
XX. 1.
2.
4.
15.
21.
22.
30.
31.
32.
33.
314
74
311
221
ib.
221, 311,326
73, 226, 311, 513
227,230, 311
ib. ib. ib.
366
349, 574
151, 349
343
961
849
55,341, 967
215, 216, 248, 782,967
691
967
216, 967
190, 216, 247, 967
231
231, 235
231
232
187, 232, 235
233
20. 236, 238
753
682
247
244
151,247
80
256, 258, 266
258, 266
259, 267
259, 386, Zd4,
268
31,267, 268
267
ib.
ib.
267, 272
351
708
273, 275, 334
276
ib
ib.
ib.
277
644
293
538
164
861
796
662, 797
627
373
310
ib.
3 u 2
1002
INDEX OF TEXTS.
xxi. 9.
326
, 612,617
xxvii. 44,
34C
19.
325, 329
45.
ib.
21.
327
xxviii. 20.
443,674,666
22.
ib.
33.
292
42.
330
ST. MAUK.
44.
616
xxii. 10.
335
i. 11.
33
11.
336, 366
24. 341, 782
849, 860, 967
12.
336, 368
25.
782
13.
337
ii. 9.
539
14.
337, 369
11.
767
18,
19.
346
16.
899
24.
26
iii. 11.
849, 860, 967
30.
595, 738
28.
176, 184, 193
37.
692
29.
176, 193
37-
-40
638
30.
193
39.
618
V. 35.
383, 672
42.
17, 353
36.
ib.
43,
44,
45,
18,353
39.
ib.
xxiii. 2.
206, 626
,628
, 629, 637
viii. 6.
366, 366
3. 206,
397, 408,
528, 628,
34.
370
629
, 633, 936
ix. 24.
477
4.
629
X. 14.
897
6.
349
37.
373, 796
23.
433
xi. 13.
225, 328, 382
37.
429, 434
xii. 39.
349
xxiv. 3.
691
xiii. 8.
427
12.
181
,321
, 368, 839
32.
377
13.
358
XV. 19.
639
36.
107, 263
31.
ib.
XXV. 3.
360, 694
xvi. 16.
177
4.
ib. ib.
5.
358
6.
369
ST. LUKE
,
8.
358, 360
9.
361
i. 6.
868
10.
71,91,362
31.
16,28
12.
363
32.
16
13.
ib.
33.
427
21.
358, 642
35,
736
24.
635
60, 62.
28
26.
516, 934
ii. 7.
28
27.
934
14.(Vulg.)
166,410, 488
33.
83, 684
26.
819
34.
70,
71,91,
109,
282,287,
29.
ib.
294, 465,
466,
652, 561,
42.
16
623,
887, 922
48.
16,27
35.
112
282
446, 523
49.
16, 17
40.
414,
605, 930
50.
17
41.
71,91
108, 887
61.
ib.
46.
552
62.
163, n. h.
xxvi. 28.
609, 952
iii. 6.
730
35.
341,685
7.
112,613
39.
797
16.
406
41.
389
17.
461
68.
639
22.
187
69.
616
23,
28, 270
74,
901
iv. 34.
56, 782
76.
193, 901
35.
782
xxvii. 40.
297,
454,516
v. 2.
627
42,
297, 346
vi. 21.
898
43.
346 '
29.
313
INDEX OF TEXTS.
1003
^i. 37. 78
97, 113, 137, 268,475
xii
.19.
438
38.
97, 113,137,268,475
20.
438, 921
44.
207
33.
286, 313, 469
46.
575
35.
356, 427, 444
vii. 12.
381, 383, 572
3&
427
14.
381,383
37.
416
15.
383
48.
200
21.
213
49,
181
33.
309
68.
449
36.
122,387
m.
ib.
41.
388
xiii
198
▼iii. 5.
404
8.
452
8.
788
9.
ib.
41.
224
21.
466
44.
f32
23.
ib.
45.
124
24.
ib.
ix. 28.
231
xiv
. 11.
49, 258, 632
i'T,
122, 397
15.
462
T. «
122, 398
16.
459
69.
ib, ib.
18, 19.
ib.
60.
399
20.
ib.
€1.
ib.
^2.
466
62.
ib.
23.
ib.
X. 2.
401, 402
28.
214
3.
402
XV
. 4.
S88
4.
405
12.
892
5.
ib.
15.
916
6.
ib.
17.
371
11.
322
18.
372
16.
407
XVI
. 19.
290
411,777,921
16.
410
20.
921
17.
663, 675
22.
379, 411
20.
€63, 681
23.
411, 706
24.
819
24.
ib. ib.
27.
881
25.
412
30.
589, 745
29.
579
34.
508
30.
ib.
38.
869
31.
ib.
41.
414, 417, 930
xvii
.4.
472
42.
415,416, 417,930
5.
236, 241, 477
xi. 3.
876
18.
908
6.
116,421
20.
448
11.
424
21.
ib.
12.
113,424
32.
377, 870
13.
424
xviii
. 1.
116,
237, 476, 825
20.
760
2.
116, 421
26.
757
8. (Vulg.)
328, 476
37.
932
9.
477
39.
432
10.
73,
477, 618, 625
41.
ib.
11.
73, 477, 625
42,
433
12.
278, 477
52.
206
13.
477,
614, 625, 861
di. 4.
806
14.
49,
478, 625, 903
6.
ib.
16.
479
7.
768
xix
2.
468
8.
193
3.
892
9.
ib.
5.
894
10.
175, 193
6.
123
13.
436
8.
313, 894
14.
ib.
9.
894
16.
435, 436
10. 326,
479,
893, 895, 897
16.
290, 437, 920
19.
468
18.
438
21.
635
1004
INDEX OF TEXTS.
xix. 22,
23.
636
1.48.
39,
40.
612
49.
XX. 2.
664
60.
17,
18.
346
51.
35,
36.
738
ii. 9.
xxi. 18.
132, ;68
11.
33.
428
19.
xxii, 21.
178
26.
24.
681
iii. 6.
31.
193, 476
6.
32.
476
8.
33.
624, 685, 967
13.
46.
476
17.
xxiii. 19.
US
21.
24.
69,79
29.
34.
136,
223, 240, 241, 302,
iv. 7.
342,
343, 640, 697, 893,
13.
895, 898, 900
14.
42.
154
24.
xxiv. 28.
330
25.
36.
480
26.
38.
464, 480, 756
27.
39.
213, 464, 481
34.
40.
481
35.
41.
ib.
38.
44.
482, 964
V.
45.
482
7.
46.
182, 483, 679
8,9
47.
182, 483
17.
49.
899
18.
XXV. 34.
213
19.
41.
ib.
21.
24.
25.
JOHN.
26.
28.
i. 1.
248,
340, 355, 380, 429,
29.
488,
490, 500, 502, 606,
30.
608,
525, 530, 543, 544,
31.
649
,602,612,616,829
33.
2.
602, 512
35.
3. 35,137,380,487,503;510,
39.
631,
647, 549, 655, 775,
43.
966, 962
44.
4.
656
46.
8.
74, 155, 512, 785
46.
9.
210,231,603,957
47.
10.
247
, 314, 443,611,890
vi. 5, 6.
11.
413,612
35.
11-
-14.
606
38.
12.
157,
268, 413, 667, 845,
39.
962
40.
13.
513
41.
14.
30,
241, 355, 380, 410,
44.
444,
606, 614, 525, 559,
61.
603
, 609, 730, 891, 892
53.
16.
146, 155
55.
27.
146
66.
29.
146, 722
60.
33.
678
61.
42.
162
62.
46.
893
63.
47.
331, 519
64.
616, 619, 813
616
516, 519, 642
ib. ib. ib.
642
522
40, 150
398
176, 180, 184
896
186
350, 351, 673
375
567
929, 964
388
50, 682
878
62
403
ib.
403
618
403
ib.
625
629
639
151,
185.
531, 534
530
611
530
185, 545, 611
381, 613
351,
50j
565
ib.
ib.
562, 746
663, 746
618
563
155, 664
664, 603, 958
673
573, 577
573
ib.
574, 578, 680
674
177
3
618
879
ib.
434, 680, 783, 932
586
268, 278, 462
586
573
178, 594
686
686
ib.
ib.
ib.
INDEX OF TEXTS.
1005
vi. 66.
586
vii. 2.
597
3.
ib.
4.
ib.
5.
ib.
6.
ib.
7.
ib.
8.
597, 604
9.
598
10.
598, 604
20.
194
24.
919, 922
36.
575
37.
794
38.
ib.
viii. 12.
650
31.
605
32.
606
33.
512, 607
34.
607,
769, 808
36.
769
37.
886
39.
512
44.
406,
844, 929
48.
881
58.
512
84.
194
ix.
548
2.
617
3.
ib.
4.
610
7.
610,618
16.
516, 619
24.
- 619
31.
613, 618
33.
618
35.
614
36.
ib.
37.
614, 618
38.
614
39.
619
X. 1.
625, 626
7.
661
7—11.
624
16.
226,311
17.
723
18.
49, 617
, 723, 967
30.
347, 549
, 646, 654
xi.
548, 888
11.
383
17.
150
26.
887
26.
ib.
38.
385
39.
385, 777
43.
150, 573
44.
151,385
49.
834
xii.
626, 636
2.
626
3.
461
12.
626
, 632, 636
13.
ib.
ib. ib.
xii. 16.
26,
627, 639
791
764
181, 670
650
ib.
651
651, 653
417, 751,933
161
336
505, 602, 616
605
539, 561
685
30.
31.
44.
46.
49.
50.
xiii. 1.
2.
10.
23.
26.
34.
37, 38.
xiv, 6. 138, 563, 610, 654, 657.
661, 709, 775, 932
8. 306, 530, 540, 650, 682, 916
9. (Vulg.) 306, 538, 662, 916
10. 49, 186, 306, 785
12. 550
23. 233, 659, 660
26. 192
28. 347
30. 511,608,609,723,753,
874
31. 723
XV. 1. 292, 471
2. 471, n.c.
6, 292, 327, 404, 405, 673, 770
6. 471, n, c.
13. 967
18. 375
22. 174, 185, 667
24. 185, 187
26. 189
xvi. 5. 612
7. 666, 669
8. 185, 667, 670
9. 185, 667, 671
10. 671
11. ib.
12. 932
15. 216
24. 676,681,682
33. 3, 379
xvii. 3. 661
10. 611
22. 416
24. 613
26, 26. 605
xix. 37. 559
XX. 17. 669
20. 784
22, 23. 180, 184, 394
25. 461
27. 461,462
28. 304, 781
29. 304,461,781,668
xxi. 15.624,631,637,641,683,685
18. 686, 888
19. 686
25. 382
1006
INDEX OF TEXTS.
ROMANS.
ACTS.
i. 1.
3.
61
17,39
i.3.
30
4.
153, n. h.
5.
181
17.
669, 781
7.
359
18.
157, 654
11.
559
19.
158, 655
16.
13, 297, 395
20.
41, 158, 542, 655
26.
533
21.
155, 707
ii.
899
22.
62,155,655,707
I.
751
23.
52, 656
3.
181, 187, 771
24.
(Vuig.) ' 87
4.
297, 326
25.
815
37.
191, 326, 899
ii. 4, 6.
181
38.
191, 223
13.
244
iv. 17.
780
21.
205
32.
192
, 415, 484, 640
iii. 3.
667
34.
223
4.
603, 685
V. 4.
687
8.
389
16.
693
20.
232, 872
vi. 1.
693
21.
232, 537
4.
ib.
23.
239, 667, 671
vii. 6.
30
iv. 2.
799
23.
795
4.
597
51, 62.
342
6.
799, 861
58.
484
697,851,901
15.
528, 734, 736, 873
59.
342
17.
162
60.
79,
342, 697, 852
18.
777
viii. 6.
395
20.
849
13.
177
25.
30
, 674, 776, 856, 865
14.
395
V. 5.
79
181, 424, 565, 679,
17.
ib.
764
, 771, 804, 817, 863
19.
ib.
6.
197, 661
20,21.
ib.
12.
479
,671,734,841,842
28.
396
16.
718
29.
ib.
20.
174,
479, 628, 715, 736,
36.
ib.
750, 763, 823; 824
ix.
851, 906
vi. 4.
867
1.
222
6.
753
2.
901
9.
302
311, 443, 865, 881
4. 302
332, 484, 520, 522,
12.
568, 571, 748, 749
606,
851, 862, 879
13.
749
6.
778, 862
19.
789
11.
902
vii. 5.
725
16.
224
6.
726, 750
X. 11.
689
7.
676,
680,711, 720, 727,
13.
63
728
731, 736, 844, 873
16.
692
8.
677, 730, 732, 736
25.
396
9.
732, 736
28.
692
10.
ib. ib.
44.
396
11.
84,
677, 720, 733, 736,
xi.
692
824
34, 36.
779
12.
85,
677, 720, 734, 736,
36.
780
824, 858, 872
itiii. 46,
13, 328
13.
86,
677, 720, 734, 736,
XV. 9.
54, .55, 432
824
xvii. 18.
482, 699, 766
14.
735, 736, 740, 818
28.
158, 881
16.
710, 716, 7.^6, 761
32.
700, 786
16.
710, 742
34.
700
17.
.'J92, 743, 747, 748
xxiii. 8.
140
18.
no,
717, 743, 744, 824
xxiv. 2.^.
444
19.
567, 709, 744
INDEX OF TEXTS.
1007
vii, 20. 744
'21. ib.
22. 84, 529, 7I3, 719, 742,
745, 825, 875
23. 81, 677, 679, 710, 713,
715, 745, 820
24. (Vulg.)629, 534,680, 715,
745, 769, 825
25. ( Vulg.) 72, 529, 534, 681,
715, 716, 717, 719, 740,
742, 746, 747, 76G, 825
viii. 1. 717, 718, 748
2.717,718,720,721,722,749
3. 163,622,716,717,720,
722, 752, 754, 965
4. 608, 716, 722, 754, 755
6. 755
6. ib.
7. ib.
8. 756
9. 189, 757
10. 768
11. ib.
12. 762, 764
13. 568,569,608,764,767
14. 768
16. 188, 771
16. 188, 772
17. 773
18. 165
23. 26, 783
24. 376, 425, 773, 783
26. 426, 773, 776, 786
26. 769
30. 778, 893
31. 764, 778
32. 39,661,775,776
35. 784
36. ib.
37. 665, 785
ix, 3. 26
6. 17, 129
11. 840, 842
16. 770
20. 843
30. 861
32. 863
33. 667
X. 1. 863
2. 674, 577, 592, 793, 798, 863
3. 62, 674, 577, 592, 763,
792, 793, 843, 844
4. 763
6. 668
13. 68,81,476
14. 81,90,99,476,852
15. 81
17. 617
xi. 1. 13
;s. 399
6, 6. 400, 601
17. 228
20. nS7, 739
xi. 26.
33.
34.
35.
xii. 3.
11.
12.
13.
16.
20.
xiii. 1, 2.
10.
xiv. 10.
20.
XV. 1.
20.
620, 640
754, 843
54, 852
465, 852
424
]81
776
930
406
698
131
638, 863
812
689
217
403
1 CORINTHIANS.
i. 6.
222
10.
166, 415, 436
12.
215
13.
216,218
22.
706
23.
106, 700,893
24.
52, 106, 700
25.
893
27, 28.
6,300
31. 792,850,854,867,968
ii. 8. 297, 345, 640, 7;;5
9. 562, 660, 795
11. 668
12. 794
14. 189
iii. 1. (Vulg.) 189
2. (ib.) ib.
3. (ib.) 189, 844
4. ib. ib.
5. 189
6. 402, 717
7. 246,421,682,717,726
9. 818
10. 820
11. 484
16. 190, 263, 394, 808
17. 52, 263, 808
19. 893
iv. 3. 204, 634, 935
4. 634
5. 182
6. 578, 637
7. 152, 168, 362, 679, 752,
794, 824, 860, 854,908,951
9. 2
11. 126
16. 397, 408, 694, 936
17. 631
V. 7. 751
12. 130
19. 37o
vi. 9. 712, 802, 810
in. ib. ib. ib*
1008
INDEX OF TEXTS.
XIV
XV,
, 13.
16.
16.
17.
18.
19.
20,
.4.
5.
6.
25
29,
29
31.
34.
36.
, 2.
6.
10.
11.
12.
11.
12,
26,
,4.
12.
13.
20.
24.
25.
33.
1.
3.
19.
26.
29.
30.
31.
32.
. 11.
12.
13.
27.
29.
31.
, 1.
3.
4.
5.
12.
13.
. 15.
. 6.
9.
10.
21.
22.
26.
28.
31.
32.
932
800, 806, 810
801, 810
810
ib.
263,394,801,804, 811
'■"1" ^ 614, 811
25
20
ib.
809, 851
263,;
(Vulg.)
32
(Vulg.)
13.
27.
678,
18
535
777
809
289
870
234
126, 129
257
415
429
920
126
126,233, "^
646, 798, 856
204, 319
166
129
234
689
61, 63, 234, 696
397, 408, 578, 694, 936
138, 332
11
30
178, 334, 462, 593, 832
687
688
ib.
125, 186
606, 638
436
125, 350, 673, 775
338
351, 782
319, 339, 357, 369, 636,
664, 679, 782
339, 538, 866
664
31
493, 519, 880
424, 784
176
51.
126, 218, 222.
4 no
1 /u
13, 222
222, 226, 232,
402, 853, 906
401, 853, 854
747
308, 341, 742, 841
821
66, 784,916
939
463, 704, 774
XV. 33.
128, 704, 744
34.
774
43.
481
44.
741
47,
48.
596
62!
359
53.
670
710, 759, 821
64.
72,
590,
715,741,748,
822,931,968
55.
711
715,
748,821, 822,
823, 865
56.
822, 823, 824
57.
825
2 CORINTHIANS.
12.
61, 348, 360
19.
212
23.
940
15.
788
3.
761, 752, 859
6.
166
6.
621, 722,823,844
12.
776
13.
207
15.
207, 797
16.
7, 207, 628, 797
18.
797
2.
61
7.
1, 566, 739, 867
16.
165, 896
18.
425
1.
608
3.
18, .336
5.
879
6. 30,51
, 307, 351, 556, 784
7.
51,351,666, 784
10.
812
16.
316, 668
17.
207, 771
18.
771
19.
247, 512
20.
723
21. 62,
674, 723, 724, 743,
754, 855
4.
164
10.
277
11.
838
13, 14.
657, 817, 838
16.
817
18.
277
9.
484, 855
13, 14.
918
21.
61
7.
838
2.
356, 424, 642
3.
357, 426, 642
24, &c.
164
26.
847
2—4.
56
4.
492
7.
219, 731, 821
INDEX OF TEXTS.
1009
xii. 8. 219, 740, 822
9. 822
14. 344
xiii. 3. (Vulg.) 260, 353, 664, 726,
734
4. 303
GALATIANS.
i.9.
678
10.
61,696
14.
861
18.
332
20.
940, 945
22.
69, 312, 853
22—24.
695
23.
312, 853
24.
ib. ib.
ii. 1.
402
20.
39
21.
592, 762
iii. 11.
781
13.
301
16.
252,
427, 576, 673
19.
763, 764
20.
764
21. 527, 621, 761, 762, 824
22. 527,621,761,763,824
24. 763
22. 427, 583, 674
iv. 1. 39
4. 16, 26, 38
5. 26, 38
6. 189
21, 721
22. 332
28. 849
29. 191
V. 2. 826, 826
5. 826
6. 55, 178, 244, 341, 348,
710, 764, 782, 850, 885
11. 72
14. 538, 666, 838
15. 666
16. 666, 817, 818
17. 566, 567, 768, 817, 818
19. 812,817
20. 817
21. ib.
22. 326
37. 72, 92
vi. 1. 319, 740
2. 319, 352
3. (Vulg.) 153, 870
4. 61
13. 798
14. 313,537,485,587,796,
797, 798
EPHESIANS.
5.
18.
22, 23.
,2.
547, 645
51
181
605
3.
8.
9.
14.
20.
22.
iii. 13.
14.
15.
16.
17.
18.
19.
iv. 3
312,
xox, 670
168, 873
589, 856
SCLR
58,
14.
22, 24.
26.
26.
27.
32.
1.
2,
11.
14.
15.
16.
29.
31.
vi. 2.
5.
12.
16.
23.
856
331, 772
312
770
836
198, 836
836
ib.
136, 198,252,425,
502, 784, 824, 894
198, 837
198, 502
189, 320
565
141
138, 818
843
94, 210
210
269, 473
473
724, 775
162, 217, 766, 959
319
305,381,667, 903
846
97, 274, 846
745, 758, 759
351, 675
398
365
161
131
849
PHILIPPIANS.
i. 16.
630
17.
ib.
18.
409, 626, 630, 631
19.
409
ii. 1.
188
2.
415
3.
415, 672
6. 18, 39, 306, 353, 365, 367,
498, 530, 549, 622, 776,
855, 962
7. 18, 39,351,355, 367,380,
413, 962
8. 211, 309
9. 39, 150
12. 587
13. 587, 706, 907
20. 631
1010
INDEX OF TEXTS.
ii. 21. 31,61,339,397,398,
i. 8.
762
408, 626
13.
69, 872
iii. l.(Vulg.) 527
15.
890,
895
897,
900, 904
3. 854, 857
16.
902,
904, 906
4. 857
ii. 1, 2
13, 697
6. 520, 857
6.
469,
764, 891
6. 857, 871
7.
812
7. 858, 871
9.
809
8. 62, 858, 871
V.6.
143
9. 62,859,864,868,871,877
17.
183
10. 864, 868
20.
260, 273
11. 868,877
vi. 6.
279
12. 350,666,738,868,877
7.
92
117,279,909
13. 377,426,666,738,868,877
8.
92,
118,
279, 909
14. 377,738,870,877
9.
279
909, 913
15. 870, 877
10.
31,
198,
279,
909, 916
16. 870
11.
909
19. 21,798,856
13.
910
20. 673, 874
14.
ib.
iv, 4. 883
15.
ib.
5. 881
16.
141,910
6. ib.
17.
118,
277,
830
914, 915
11. 915
18.
(Vulg.)
119, 917
19.
ib. ib.
COLOSSIANS.
2
TIMOTHY.
i. 13. 181,449
18. 775, 800
ii. 8.
363
24. 125
ii. 3. 6, 794
19.
21.
168, 897
631
8. ib.
22.
909
6,7. 6
24.
319
16, 17. 619, 689
24-
-26.
835
iii, 1. 58, 480, 673, 731
25,
26.
171
2. 58, 673
8. 673
7
iii. 2.
6.
371
191
9, 138,818
12.
163, 846
10. 818
iv. 2.
234
13. 269, 473
iv. 6. 776
TITUS.
1 THESSALONIANS.
i. 9.
15.
920, 923
689, !)64
iii. 8. 421
16.
964
iv. 4. 19
ii. 9.
365
13. 3.58,884,888
iii. 5.
872
16. 889
1 7. ib.
V. 2. 359
HEBREWS.
ii. 4.
781
2 THESSALONIANS.
iii. 13.
vii. 9.
92
66
iii. 2. 657, 897
27.
614
14- 139
X. 38.
xi. 1.
xii. 4.
781
541
786
1 TIMOTHY.
6.
8.
775
66
i. 5. 3:t8
14.
50
7. 394
lo.
782
INDEX OF TEXTS.
1011
iii. 2.
416, 930
4.
262
5.
911,912,918
17.
266
JAMES.
i. 2.
3.
786, 791
786
4. (Vulg.) ib.
10. 524
13. 66, 78, 111, 177
14, 15. 86
17. 791
928
183, 928
55, 177,341,369, 764,
781, 849,966
64
658, 814
67, 247, 687, 709, 768
524
936
19.
22.
ii. 19.
iii. 8.
iv. 4.
6.
14.
V. 12.
1 PETER.
i. 5.
24.
25.
ii.5.
21.
22.
iii. 3, 4.
20, 21.
iv. 8.
V. 8.
506
263, 506, 524, 731
524, 731
770
406, 473
473, 666, 723
809
432, 453
179
203
2 PETER.
i. 19.
541
ii. 19.
769
1 JOHN.
i. 1.
781
8.
74, 335, 339, 473, 616,
780, 823, 947
9.
335, 474, 616, 947
ii.9.
266
10.
83
15.
375, 463, 814, 816
16.
463
18.
(Vulg.) 83, 577
19.
641
iii. 2, 500, 666, 561, 783, 869, 927
9.
667
15.
95, 266
24.
188
iv. 1.
964
2.
955, 960
3.
955
16.
764
18.
771, 807
V. 20.
651,653
JUDE.
19.
REVELATIONS.
i. 4.
V. 5.
vii. 9.
xii. 9.
xvii. 15.
189
366
203
457
203
530
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