Sermons on Selected Lessons of the New Testament 11-20

(NOTE: The electronic text obtained from The Electronic Bible Society was not completely corrected. EWTN has corrected all discovered errors.)

ST. AUGUSTINE

SERMONS (61-70) ON SELECTED LESSONS OF THE NEW TESTAMENT.

[Translated by Rev. R. G. MacMullen. Edited by Philip Schaff, D.D., LL.D.]

SERMON XI.

[LXI. BENEDICTINE EDITION.]

ON THE WORDS OF THE GOSPEL, MATT. VII. 7, "ASKED AND IT SHALL BE GIVEN YOU;" ETC. AN EXHORTATION TO ALMS-DEEDS.

1. In the lesson of the Holy Gospel the Lord hath exhorted us to prayer. "Ask," saith He, "and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent?(10) Or if he ask an egg, will he offer him a scorpion?(11) If ye then," saith He, "though ye be evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask Him?(12) Though ye be evil," He saith, "ye know how to give good gifts unto your children." A marvellous thing, Brethren! we are evil: yet have we a good Father. What is more evident? We have heard our proper name: "Though ye be evil, ye know how to give good gifts unto your children." And now see what kind of Father He showeth them, whom he called evil. "How much more shall your Father?" Father of whom? undoubtedly of the evil. And what kind of Father? "None is good but God only."(1)

2. For this cause have we who are evil a good Father, that we may not always continue evil. No evil man can make another man good. If no evil man can make another good, how can an evil man make himself good? He only can make of an evil man a good man, who is good eternally. "Heal me, and I shall be healed; save me, and I shall be saved."(2) Why then do those vain ones(3) say to me in words vain as themselves, "Thou canst save thyself if thou wilt"? "Heal me, O Lord, and I shall be healed." We were created good by The Good; for "God made man upright,"(4) but by our own free will, we became evil. We had power from being good to become evil, and we shall have power from being evil to become good. But it is He who is ever Good, who maketh the good out of the evil; for man by his own will had no power to heal himself. Thou dost not look out for a physician to wound thyself; but when thou hast wounded thyself, thou lookest out for one to cure thee. Good things then after the time present, temporal good things, such as are concerned with the body and flesh, we do know how to give to our children, even though we are evil. For even these are good things, who would doubt it? A fish, an egg, bread, fruit, wheat, the light we see, the air we breathe, all these are good; the very riches by which men are lifted up, and which make them loth to acknowledge other men to be their equals; by which, I say, men are lifted up rather in love of their dazzling clothing, than with any thought of their common nature, even these riches, I repeat, are good; but all these goods which I have now mentioned may be possessed by good and bad alike; and though they be good themselves, yet cannot they make their owners good.

3. A good then there is which maketh good, and a good there is whereby thou mayest do good. The Good which maketh good is God. For none can make man good, save He who is Good eternally. Therefore that thou mayest be good, call upon God. But there is another good whereby thou mayest do good, and that is, whatever thou mayest possess. There is gold, there is silver; they are good, not such as can make thee good, but whereby thou mayest do good. Thou hast gold and silver, and thou desirest more gold and silver. Thou both hast, and desirest to have; thou art at once full, and thirsty. This is a disease, not opulence. When men are in the dropsy,(5) they are full of water, and yet are always thirsty. They are full of water, and yet they thirst for water. How then canst thou take pleasure in opulence, who hast thereby this dropsical desire? Gold then thou hast, it is good; yet thou hast not whereby thou canst be made good, but whereby thou canst do good. Dost thou ask, What good can I do with gold? Hast thou not heard in the Psalm, "He hath dispersed abroad, he hath given to the poor, his righteousness remaineth for ever."(6) This is good, this is the good whereby thou art made good; righteousness. If thou have the good whereby thou art made good, do good with that good which cannot make thee good. Thou hast money, deal it out freely. By dealing it out freely, thou increasest righteousness. "For he hath dispersed abroad, hath distributed, hath given to the poor; his righteousness remaineth for ever." See what is diminished and what increased. Thy money is diminished, thy righteousness increased. That is diminished which thou must soon have lost, that diminished which thou must soon have left behind thee; that increased which thou shalt possess for ever.

4. It is then a secret of gainful dealing I am giving; learn so to trade. For thou dost commend the merchant who selleth lead and getteth gold, and wilt thou not commend the merchant, who layeth out money, and getteth righteousness? But thou wilt say, I do not lay out my money, because I have not righteousness. Let him who has righteousness lay his money out; I have not righteousness, so at least let me have my money. Dost thou not then wish to lay out thy money, because thou hast not righteousness? Yea, lay it out then rather that thou mayest have righteousness. For from whence shalt thou have righteousness but from God, the Fountain of righteousness? Therefore, if thou wilt have righteousness, be God's beggar, who just now out of the Gospel urged thee to ask, and seek, and knock. He knew His beggar, and lo the Householder, the mighty rich One, rich, to wit, in riches spiritual and eternal, exhorteth thee and saith, "Ask, seek, knock; he that asketh receiveth, he that seeketh findeth, to him that knocketh it shall be opened."(7) He exhorteth thee to ask, and will he refuse thee what thou askest?

5. Consider a similitude or comparison drawn from a contrary case (as of that unjust judge), which is an encouragement to us to prayer. "There was," saith the Lord, "in a city a certain judge, which feared not God, neither regarded man."(1) A certain widow importuned him daily, and said, "Avenge me." He would not for a long time; but she ceased not to petition, and he did through her importunity what he would not of his own good will.(2) For thus by a contrary case hath He recommended us to pray.

6. Again, He saith, "A certain man to whom some guest had come, went to his friend, and began to knock and say, A guest is come to me, lend me three loaves." He answered, "I am already in bed, and my servants with me." The other does not leave off, but stands and presses his case, and knocks and begs as one friend of another. And what saith He? "I say unto you that he riseth, and not because of his friendship," but "because of the other's importunity he giveth him as many as he wanted. Not because of his friendship," though he is his friend, but "because of his importunity."(3) What is the meaning of "because of his importunity?" Because he did not leave off knocking; because even when his request was refused, he did not turn away. He who was not willing to give, gave what was asked, because the other fainted not in asking. How much more then shall that Good One give who exhorteth us to ask, who is displeased if we ask not? But when at times He giveth somewhat slowly, it is that He is showing us the value of His good(4) things; not that He refuses them. Things which have been long desired, are obtained with the greater pleasure, whereas those which are given quickly, are held cheap. Ask then, seek, be instant. By the very asking and seeking thou dost grow so as to contain the more. God is keeping in reserve for thee, what it is not His will to give thee quickly, that thou mayest learn for great things to long with great desire. Therefore "ought we always to pray, and not to faint."(5)

7. If then God hath made us His beggars by admonishing, and exhorting, and commanding us to ask, and seek, and knock, let us for our part pay regard to those who ask from us. We ask, and from whom do we ask? Who are we that ask? What do we ask? From whom, or who are we, or what is it that we ask? We ask of the Good God; and we that ask are evil men; but we ask for righteousness, whereby we may be good. We ask then for that which we may have for ever, wherewith when we shall be filled, we shall want no more. But in order that we may be filled, let us hunger and thirst; hungering and thirsting, let us ask, and seek, and knock. "For blessed are they who hunger and thirst after righteousness."(6) Wherefore are they blessed? They do hunger and thirst, and are they blessed? Is want ever a blessing? They are not blessed in that they hunger and thirst, but in that they will be filled. There will there be blessedness, in the fulness, not in the hunger. But hunger must go before the fulness, that no loathing attach to the bread.

8. We have said then, from whom it is that we ask, and who we are that ask, and what we ask. But we also are asked ourselves. For we are God's mendicants; that He may acknowledge His mendicants, let us on our part acknowledge ours. But let us think in this case again, when anything is asked of us, who they are that ask, from whom they ask, and what they ask? Who then are they that ask? Men. From whom do they ask? From men. Who are they that ask? Mortals. From whom? From mortals. Who are they that ask? Frail beings. From whom? From frail beings. Who are they that ask? Wretches. And from whom? From wretches. Excepting in the matter of wealth, they that ask are as they of whom they ask. With what face canst thou ask before thy lord, who dost not acknowledge thine own equal? "I am not," he will say, "as he is," far be it from me to be such as he. It is thus that one clad in silk, and puffed up with pride, speaks of one who is wrapped in rags. But I ask you when you both are stripped. I ask you not as you are now when clothed, but as you were when you were first born. Both were naked, both weak, beginning a life of misery, and therefore beginning it with cries.

9. See then, recall, O rich man, to mind thy first beginnings; see whether thou broughtest anything into the world. Now thou hast come indeed, and hast found so great abundance. But tell me, I pray thee, what didst thou bring hither? Tell me, or if thou art ashamed to say, hear the Apostle. "We brought nothing into this world."(7) He saith, "We brought nothing into this world." But perhaps because thou broughtest in nothing, but yet hast found much here, thou wilt take away something hence? This too, peradventure through love of riches, thou art afraid to confess. Hear this also, and let the Apostle who will not flatter, tell thee. "We brought nothing into this world," to wit when we were born; "neither can we carry anything out," to wit when we shall depart out of the world. Thou broughtest in nothing, and thou shalt carry nothing away. Why then dost thou puff up thyself against the poor man? When infants first are born, let only the parents, servants, dependants, and the crowds of obsequious attendants, get out of the way; and then let the wealthy children with their cries be recognised. Let the rich woman and the poor give birth together; let them take no

notice of their children, let them go away for a little while; then let them return, and recognise them if they can. See then, O rich man, "thou broughtest nothing into this world; neither canst thou carry anything out." What I have said of them at their birth, I may say of them in death. If it be not so, when by any chance old sepulchres are broken up, let the bones of the rich be recognised if they can. Therefore, thou rich man, give ear to the Apostle, "We brought nothing into this world." Acknowledge it, true it is. "Neither can we carry anything out." Acknowledge it, this is true also.

10. What follows then? "Having food and covering, let us be therewith content; for they who wish to be rich fall into temptation, and many and hurtful lusts, which drown then in destruction and perdition. For avarice is the root of all evil, which some following after, have erred from the faith."(1) Now consider what they have abandoned. Grieved thou art that they have abandoned this, but see now in what they have entangled themselves. Hear; "They have erred from the faith, and entangled themselves in many sorrows." But who? "They who wish to be rich." It is one thing to be rich, another to wish to become rich. He is rich, who is born of rich parents, and he is rich not because he wished it, but because many left him their inheritances. His(2) wealth I see, I make no question as to the pleasure he takes in it. In this Scripture it is covetousness that is condemned, not gold, or silver, or riches, but covetousness. For they who do not wish to become rich, or do not care about it, who do not burn with covetous desires, nor are inflamed by the fires of avarice, but who yet are rich, let them hear the Apostle (it has been read to-day), "Charge them that are rich in this world."(3) Charge them what? Charge them before all things, not to be proud in their conceits, for there is nothing which riches do so much generate as pride. Each several fruit, each several grain of corn, each several tree, has its peculiar worm, and the worm of the apple is of one kind, and of the pear another, and of the bean another, and of the wheat another. The worm of riches is(4) pride.

11. "Charge therefore the rich of this world that they be not proud in their conceits." He hath shut out the abuse,(5) let him teach now the proper use. "That they be not proud in their conceits." But whence cometh the defence against pride? From that which follows: "Nor trust in the uncertainty of riches." They who trust not in the uncertainty of riches, are not proud in their conceits. If they be not proud in their conceits," let them fear. If they fear, they are not proud in their conceits. How many are they who were rich yesterday, and are poor to-day? How many go to sleep rich, and through robbers coining and taking all away, wake up poor? Therefore "charge them not to trust in the uncertainty of riches, but in the Living God, who giveth us richly all things to enjoy," things temporal, and things eternal. But things eternal more for enjoyment, the things temporal for use. Things temporal as for travellers, things eternal as for inhabitants. Things temporal, whereby we may do good; things eternal, whereby we may be made good. Therefore let the rich do this, "Let them not be proud in their conceits, nor trust in the uncertainty of riches, but in the Living God, who giveth us all things richly to enjoy." Let them do this. But what can they do with what they have? Hear what. "Let them be rich in good works, let them easily distribute."(6) For they have wherewithal. Why then do they not do it? Poverty is a hard estate. But they may give easily, for they have the means. "Let them communicate," that is, let them acknowledge their fellow-mortals as their equals. "Let them communicate, let them lay up for themselves a good foundation against the time to come."(7) For, saith he, when I say, Let them distribute easily, let them communicate," I have no wish to spoil, or strip them, or leave them empty. It is a painful lesson I teach; I show them a place to put their goods, "let them lay up in store for themselves." For I have no wish that they should remain in poverty. "Let them lay up for themselves in store." I do not bid them lose their goods, but I show them whither to remove them. "Let them lay up in store for themselves a good foundation against the time to come, that they may hold on the true s life." The present then is a false life; let them lay hold on the true life "For it is vanity of vanities, and all is vanity. What so great abundance hath man in all his labour, wherewith he laboureth under the sun?"(9) Therefore the true life must be laid hold upon, our riches must be removed to the place of the true life, that we may find there what we give here. He maketh this exchange of our goods who also changeth ourselves.

12. Give then, my brethren, to the poor, "Having food and covering, let us be therewith content." The rich man has nothing from his riches, but what the poor man begs of him, food and covering. What more hast thou from all that thou possessest? Thou hast got food and necessary covering. Necessary I say, not useless, not superfluous. What more dost thou get from thy riches? Tell me. Assuredly all thou hast more will be superfluous. Let thy superfluities then be the poor man's necessaries. But thou wilt say, I get costly banquets, I feed on costly meats. But the poor man, what does he feed on? On cheap food; the poor man feeds on cheap, and I, says he, on costly meats. Well, I ask you, when you both are filled, the costly enters into thee, but when it is once entered, what does it become? If we had but looking-glasses within us, should we not be put to shame for all the costly meat whereby thou hast been filled? The poor man hungers, and so does the rich; the poor man seeks to be filled, so does the rich. The poor man is filled with inexpensive, the rich with costly meats. Both are filled alike, the object(1) whither both wish to attain is one and the same, only the one reaches it by a short, the other by a circuitous way. But thou wilt say, I relish better my costly food. True, and it is hard for thee to be satisfied, dainty as thou art. Thou knowest not the relish of that which hunger seasons.(2) Not that I have said this to force the rich to feed on the meat and drink of the poor. Let the rich use what their infirmity has accustomed them to; but let them be sorry, that they are not able to do otherwise. For it would be better for them if they could. If then the poor man be not puffed up for his poverty, why shouldest thou for thine infirmity? Use then choice, and costly meats, because thou art so accustomed, because thou canst not do otherwise, because if thou dost change thy custom, thou art made ill. I grant thee this, make use of superfluities, but give to the poor necessaries; make use of costly meats, but give to the poor inexpensive food. He is looking to receive from thee, and thou art looking to receive from God; he is looking to the hand which was made as he was, and thou art looking to the hand that made thee, and made not thee only, but the poor man with thee. He set you both one and the same journey, this present life: you have found yourselves companions in it, you are walking one way: he is carrying nothing, thou art loaded excessively: he is carrying nothing with him, thou art carrying with thee more than thou dost need. Thou art loaded: give him of that thou hast; so shalt thou at once feed him, and lessen thine own burden.

13. Give then to the poor; I beg, I advise, I charge, I command you. Give to the poor whatever ye will. For I will not conceal from you, Beloved, why it is that I have deemed it necessary to deliver this discourse to you. As I am going to and from the Church, the poor importune me, and beg me to speak to you, that they may receive something of you. They have urged me to speak to you; and when they see that they receive nothing from you, they suppose that all my labour among you is in vain. Something also they expect from me. I give them all I can; but have I the means sufficient to supply all their necessities? Forasmuch then as I have not means sufficient to supply all their necessity, I am at least their ambassador to you. You have heard and applauded; God be thanked. You have received the seed, you have returned an answer. But these your commendations weigh me down rather, and expose me to danger. I bear them, and tremble whilst I bear them. Nevertheless, my brethren, these your commendations are but the tree's leaves; it is the fruit I am in quest of.

SERMON XII.

ON THE WORDS OF THE GOSPEL, MATT. VIII. 8, "I AM NOT WORTHY THAT THOU SHOULDEST COME UNDER MY ROOF," ETC., AND OF THE WORDS OF THE APOSTLE, I COR. VIII. 10, "FOR IF A MAN SEE THEE WHO HAST KNOWLEDGE SITTING AT MEAT IN AN IDOL'S TEMPLE," ETC.

1. WE have heard, as the Gospel was being read, the praise of our faith as manifested in humility. For when the Lord Jesus promised that He would go to the Centurion's house to heal His servant, He answered, "I am not worthy that Thou shouldest come under my roof: but speak the word only, and he shall be healed."(3) By calling himself unworthy, he showed himself worthy for Christ to come not into his house, but into his heart. Nor would he have said this with so great faith and humility, had he not borne Him in his heart, of whose coming into his house he was afraid. For it were no great happiness for the Lord Jesus to enter into his house, and vet not to be in his heart. For this Master of humility both by word and example, sat down even in the house of a certain proud Pharisee, by name Simon;(4) and though He sat down in his house, there was no place in this heart, "where the Son of Man could lay His Head."(5)

2. For so, as we may understand from the words of the Lord Himself, did He call back from His discipleship a certain proud man, who of his own accord was desirous to go with Him. "Lord, I will follow Thee whithersoever Thou goest."6) And the Lord seeing in his heart what was invisible, said, "Foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His Head."(7) That is, in thee, guile like the fox doth dwell, and pride as the birds of heaven. But the Son of Man simple as opposed to guile, lowly as opposed to pride, hath not where to lay His Head; and this very laying, not the raising up of the head, teaches humility. Therefore doth He call back this one who was desirous to go, and another who refused He draweth onward. For in the same place He saith to a certain man, "Follow Me." And he said, "I will follow Thee, Lord, but let me first go and bury my father."(1) His excuse was indeed a dutiful one: and therefore was he the more worthy to have his excuse removed, and his calling confirmed. What he wished to do was an act of dutifulness; but the Master taught him what he ought to prefer. For He wished him to be a preacher of the living word, to make others live. But there were others by whom that first necessary office might be fulfilled. "Let the dead," He saith, "bury their dead." When unbelievers bury a dead body, the dead bury the dead. The body of the one hath lost its soul, the soul of the others hath lost God. For as the soul is the life of the body; so is God the life of the soul. As the body expires when it loses the soul, so doth the soul expire when it loses God. The loss of God is the death of the soul: the loss of the soul the death of the body. The death of the body is necessary; the death of the soul voluntary.

3. The Lord then sat down in the house of a certain proud Pharisee. He was in his house, as I have said, and was not in his heart. But into this centurion's house He entered not, yet He possessed his heart. Zacchaeus again received the Lord both in house and heart.(2) Yet the centurion's faith is praised for its humility. For he said, "I am not worthy that Thou shouldest come under my roof;"(3) and the Lord said, "Verily I say unto you, I have not found so great faith, no, not in Israel;"(4) according to the flesh, that is. For he too was an Israelite undoubtedly according to the spirit. The Lord had come to fleshly Israel, that is, to the Jews, there to seek first for the lost sheep, among this people, and of this people also He had assumed His Body. "I have not found there so great faith," He saith. We can but measure the faith of men, as men can judge of it; but He who saw the inward parts, He whom no man can deceive, gave His testimony to this man's heart, hearing words of lowliness, and pronouncing a sentence of healing.

4. But whence did he get such confidence? "I also," saith he, "am a man set under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh: and to my servant, Do this, and he doeth it."(5) I am an authority to certain who are placed under me, being myself placed under a certain authority above me. If then I a man under authority have the power of commanding, what power must Thou have, whom all powers serve? Now this man was of the Gentiles, for he was a centurion. At that time the Jewish nation had soldiers of the Roman empire among them. There he was engaged in a military life, according to the extent of a centurion's authority, both under authority himself, and having authority over others; as a subject obedient, ruling others who were under him. But the Lord (and mark this especially, Beloved, as need there is you should), though He was among the Jewish people only, even now announced beforehand that the Church should be in the whole world, for the establishment of which He would send Apostles; Himself not seen, yet believed on by the Gentiles: by the Jews seen, and put to death. For as the Lord did not in body enter into this man's house, and still, though in body absent, yet present in majesty, healed his faith, and his house; so the same Lord also was in body among the Jewish people only: among the other nations He was neither born of a Virgin, nor suffered, nor walked, nor endured His human sufferings, nor wrought His divine miracles. None of all this took place in the rest of the nations, and yet was that fulfilled which was spoken of Him, "A people whom I have not known, hath served Me." And how if it did not know Him? "Hath obeyed Me by the hearing of the ear."(6) The Jewish nation knew, and crucified Him; the whole world besides heard and believed.

5. This absence, so to say, of His body, and presence of His power among all nations, He signified also in the instance of that woman who had touched the edge of His garment, when He asketh, saying, "Who touched Me?"(7) He asketh, as though He were absent; as though present, He healeth. "The multitude," say the disciples, "press Thee, and sayest Thou, Who touched Me?" For as if He were so walking as not to be touched by anybody at all, He said, "Who touched Me?" And they answer, "The multitude press Thee." And the Lord would seem to say, I am asking for one who touched, not for one who pressed Me. In this case also is His Body now, that is, His Church. The faith of the few "touches" it, the throng of the many "press" it. For ye have heard, as being her children, that Christ's Body is the Church, and if ye will, ye yourselves are so. This the Apostle says in many places, "For His body's sake, which is the Church;"(8) and again, "But ye are the body of Christ, and members in particular."(9) If then we are His body, what His body then suffered in the crowd, that doth His Church suffer now. It is pressed by many, touched by few. The flesh presses it, faith touches it. Lift up therefore your eyes, I beseech you, ye who have wherewithal to see. For ye have before you something to see. Lift up the eyes of faith, touch but the extreme border of His garment, it will be sufficient for saving health.

6. See ye how that which ye have heard out of the Gospel was at that time to come is now present. Therefore, said He, on occasion of the commendation of the Centurion's faith, as in the flesh an alien, but of the household in heart, "Therefore I say unto you, Many shall come front the east and west."(1) Not all, but "many;" yet they shall "come from the East and West;" the whole world is denoted by these two parts. "Many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness." "But the children of the kingdom," the Jews, namely. And how "the children of the kingdom"? Because they received the Law; to them the Prophets were sent, with them was the temple and the Priesthood; they celebrated the figures of all the things to come. Yet of what things they celebrated the figures, they acknowledged not the presence. And, "Therefore the children of the kingdom," He saith, shall go into outer darkness, there shall be wailing and gnashing of teeth." And so we see the Jews reprobate, and Christians called from the East and West, to the heavenly banquet, to sit down with Abraham, and Isaac, and Jacob, where the bread is righteousness, and the(2) cup wisdom.

7. Consider then, brethren, for of these are ye; ye are of this people, even then foretold, and now exhibited.(3) Yes, verily, ye are of those who have been called from the East and West, to sit down in the kingdom of heaven, not in the temple of idols. Be ye then the Body of Christ, not the pressure of His Body. Ye have the border of His garment to touch, that ye may be healed of the issue of blood, that is, of carnal pleasures. Ye have, I say, the border of the garment to touch. Look upon the Apostles as the garment, by the texture of unity clinging closely to the sides of Christ. Among these Apostles was Paul, as it were the border, the least and last; as he saith himself, "I am the least of the Apostles."(4) In a garment the last and least thing is the border. The border is in appearance contemptible, yet is it touched with saving efficacy.(5) "Even to this hour we both hunger and thirst, and are naked and buffeted."(6) What state so low, so contemptible as this! Touch then, if thou art suffering from a bloody flux. There will go power out of Him whose garment it is, and it will heal thee. The border was proposed to you just now to be touched, when out of the same Apostle there was read, "For if any one see him which hath knowledge sit at meat in an idol's temple, shall not the conscience of him who is weak, be emboldened to eat things offered to idols? And through thy knowledge shall thy weak brother perish, for whom Christ died!"(7) How think ye may men be deceived by idols, which they suppose are honoured by Christians? A man may say, "God knows my heart." Yes, but thy brother did not know thy heart. If thou art weak, beware of a still greater weakness; if thou art strong, have a care of thy brother's weakness. They who see what you do, are emboldened to do more, so as to desire not only to eat, but also to sacrifice there. And lo, "Through thy knowledge the weak brother perisheth." Hear then, my brother; if thou didst disregard the weak, wouldest thou disregard a brother also? Awake. What if so thou sin against Christ Himself? For attend to what thou canst not by any means disregard. "But," saith he, "when ye sin so against the brethren, and wound their weak conscience ye sin against Christ."(8) Let them who disregard these words, go now, land sit at meat in the idol's temple; will they not be of those who press, and do not touch. And when they have been at meat in the idol's I temple, let them come and fill the Church; not to receive saving health, but to make a pressure there.

8. But thou wilt say, I am afraid lest I offend those above me. By all means be afraid of offending them, and so thou wilt not offend God. For thou who art afraid lest thou offend those above thee, see whether there be not One above him whom thou art afraid of offending. By all means then be loth to offend those above thee. This is an established rule with thee. But then is it not plain, that he must on no account be offended, who is above all others? Run over now the list of those above thee. First are thy father and mother, if they are educating thee aright; if they are bringing thee up for Christ; they are to be heard in all things, they must be obeyed in every command; let them enjoin nothing against one above themselves, and so let them be obeyed. And who, thou wilt say, is above him who begat me? He who created thee. For man begets, but God creates. How it is that man begets, he does not know; and what he shall beget, he does not know. But He who saw thee that He might make thee, before that he whom He made existed, is surely above thy father. Thy country again should be above thy very parents; so that whereinsoever thy parents enjoin aught against thy country, they are not to be listened to. And whatsoever thy country enjoin against God, it is not to be listened to. For if thou wilt be healed, if after the issue of blood, if after twelve years' continuance in that disease, if after having spent thine all upon physicians, and not having received health, thou dost wish at length to he made whole; O woman, whom I am addressing as a figure of the Church, thy father enjoineth thee this, and thy people that. But thy Lord saith to thee, "Forget thine own people, and thy father's house."(1) For what good? for what advantage? with what useful result? "Because the King hath desired thy beauty." He hath desired what He made, since when deformed He loved thee, that He might make thee beautiful. For thee unbelieving, and deformed, He shed His Blood, and He made thee faithful and beauteous, He hath loved His own gifts in thee. For what didst thou bring to thy spouse? What didst thou receive for dowry from thy former father, and former people? Was it not the excesses(2) and the rags of sins? Thy rags He cast away, thy robe impure(3) He tore asunder. He pitied thee that He might adorn thee. He adorned thee, that He might love thee.

9. What need of more, Brethren. Ye are Christians, and have heard, that "If ye sin against the brethren, and wound their weak conscience, ye sin against Christ." Do not disregard it, if ye would not be wiped out of the book of life. How long shall I go about to speak in bright and pleasing terms to you, what my grief forceth me to speak in some sort, and will not suffer me to keep secret? Whosoever they are who are minded to disregard these things, and sin against Christ, let them only consider what they are doing. We wish the rest of the Heathen to be gathered in; and ye are stones in their way: they have a wish to come; they stumble, and so return. For they say in their hearts, Why should we leave the gods whom the very Christians worship as we do? God forbid, thou wilt say, that I should worship the gods of the Gentiles. I know, I understand, I believe thee. But what account art thou making of the consciences of the weak which thou art wounding? What account art thou making of their price, if thou disregard the purchase? Consider for how great a price was the purchase made. "Through thy knowledge," saith the Apostle, "shall the weak brother perish;" that knowledge which thou professest to have, in that thou knowest that an idol is nothing, and that in thy mind thou art thinking only of God, and so sittest down in the idol's temple. In this knowledge the weak brother perisheth. And lest thou shouldest pay no regard to the weak brother, he added, "for whom Christ died." If thou wouldest disregard him, yet consider his Price, and weigh the whole world in the balance with the Blood of Christ. And lest thou shouldest still think that thou art sinning against a weak brother, and so esteem it after that he had heard that he was "Peter" a trivial fault, and of small account, he saith, "Ye sin against Christ." For men are in the habit of saying, I sin against man; am I sinning against God?" Deny then that Christ is God. Dost thou dare deny that Christ is God? Hast thou learned this other doctrine, when thou didst sit at meat in the idol's temple? The school of Christ doth not admit that doctrine. I ask; Where learnedst thou that Christ is not God? The Pagans are wont to say so. Seest thou what bad associations(4) do? Seest thou, "that evil communications corrupt good manners?"(5) There thou canst not speak of the Gospel, and thou dost hear others talking of idols. There thou losest the truth that Christ is God; and what thou dost drink in there, thou vomitest out in the Church. It may be thou art bold enough to speak here; bold enough to mutter among the crowds; "Was not then Christ a man? Was He not crucified?" This hast thou learned of the Pagans. Thou hast lost thy soul's health, thou hast not touched the border. On this point then touch again the border, and receive health. As I taught thee to touch it in this that is written, "Whoso seeth a brother sit at meat in the idol's temple;"(6) touch it also concerning the Divinity of Christ. The same border said of the Jews, "Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever,"(7) Behold, against Whom, even the Very God, thou dost sin, when thou sittest down with false gods.

10. It is no god, you will say; because it is the tutelary genius of Carthage. As though if it were Mars or Mercury, it would be a god. But consider in what light it is esteemed by them; not what it is in itself. For I know also as well as thou, that it is but a stone. If this "genius" be any ornament, let the citizens of Carthage live well; and they themselves will be this "genius" of Carthage. But if the "genius" be a devil, ye have heard in that same Scripture, "The things which the Gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that ye should have fellowship with devils."(8) We know well that it is no God; would that they knew it too! but because of those weak ones who do not know it, their conscience ought not to be wounded. It is this that the Apostle warns us of. For that they regard that statue as something divine, and take it for a god, the altar is witness. What does the altar there, if it be not accounted a god? Let no one tell me; it is no deity, it is no God. I have said already, "Would that they only knew this, as we all do." But how they regard it, for what they take it, and what they do about it, that altar is witness. It is convincing against the intentions of all who worship there, grant that it may not be convincing also against those who sit at meat with them!

11. Yes, let not Christians press the Church, if the Pagans do. She is the Body of Christ. Were we not saying, that the Body of Christ was pressed, and not touched. He endured those who pressed Him; and was looking out for those who "touched" Him. And, Brethren, I would that if the Body of Christ be pressed by Pagans, by whom it is wont to be pressed; that at least Christians would not press the Body of Christ. Brethren, it is my business to speak to you, my business it is to speak to Christians; "For what have I to do to judge them that are without?"(1) the Apostle himself saith. Them we address in another way, as being weak. With them we must(2) deal softly, that they may hear the truth; in you the corruption must be cut out. If ye ask whereby the Pagans are to be gained over, whereby they are to be illuminated, and called to salvation; forsake their solemnities, forsake their trifling shows; and then if they do not consent to our truth, let them blush at their own scantiness.

12. If he who is over thee be a good man, he is thy nourisher; if a bad man, he is thy tempter. Receive the nourishment in the one case with gladness, and in the temptation show thyself approved. Be thou gold. Regard this world as the furnace of the goldsmith; in one narrow place are there things, gold, chaff, fire. To the two former the fire is applied, the chaff is burned, and the gold purified. A man has yielded to threats, and been led away to the idol's temple: Alas! I bewail the chaff; I see the ashes. Another has not yet yielded to threats nor terrors; has been brought before the judge, and stood firm in his confession, and has not bent down to the idol image: what does the flame with him? Does it not purify the gold? Stand, fast then, Brethren, in the Lord; greater in power, is He who hath called you. Be not afraid of the threats of the ungodly. Bear with your enemies; in them ye have those for whom ye may pray; let them by no means terrify you. This is saving health, draw out in this feast here from this source; here drink that wherewith ye may be satisfied, and not in those other feasts, that only whereby ye may be maddened. Stand fast in the Lord. Ye are silver, ye shall be gold. This similitude is not our own, it is out of Holy Scripture. Ye have read and heard, "As gold in the furnace hath He tried them, and received them as a burnt-offering."(3) See what ye shall be among the treasures of God. Be ye rich as touching God, not as if to make Him rich, but as to become rich from Him. Let Him replenish you; admit nought else into your heart.

13. Do we lift up ourselves unto pride, or tell you to be despisers against the powers ordained? Not so. Do ye again who are sick on this point, touch also that border of the garment? The Apostle himself saith, "Let every soul be subject unto the higher powers, for there is no power but of God, the powers that be are ordained of God. He then who resisteth the power, resisteth the ordinance of God."(4) But what if it enjoin what thou oughtest not to do? In this case by all means disregard the power through fear of Power. Consider these several grades of human powers. If the magistrate s enjoin anything, must it not be done? Yet if his order be in opposition to the Proconsul, thou dost not surely despise the power, but choosest to obey a greater power. Nor in this case ought the less to be angry, if the greater be preferred. Again, if the Proconsul himself enjoin anything, and the Emperor another thing, is there any doubt, that disregarding the former, we ought to obey the latter? So then if the Emperor enjoin one thing, and God another, what judge ye?Pay me tribute, submit thyself to my allegiance. Right, but not in an idol's temple. In an idol's temple He forbids it. Who forbids it? A greater Power. Pardon me then: thou threatenest a prison, He threateneth hell. Here must thou at once take to thee thy "faith as a shield, whereby thou mayest be able to quench all the fiery darts of the enemy."(6)

14. But one of these powers is plotting, and contriving evil designs against thee. Well: he is but sharpening the razor wherewith to shave the hair, but not to cut the head. Ye have but just now heard this that I have said in the Psalm, "Thou hast worked deceit like a sharp razor."(7) Why did He compare the deceit of a wicked man in power to a razor? Because it does not reach, save to our superfluous parts. As hairs on our body seem as it were superfluous, and are shaven off without any loss of the flesh; so whatsoever an angry man in power can take from thee, count only among thy superfluities. He takes away thy poverty; can he take away thy wealth? Thy poverty is thy wealth in thy heart. Thy superfluous things only hath he power to take away, these only hath he power to injure, even though he had license given him so far as to hurt the body. Yea even this life itself to those whose thoughts are of another life, this present life, I say, may be reckoned among the things superfluous. For so the Martyrs have despised it. They did not lose life, but they gained Life.

15. Be sure, Brethren, that enemies have no power against the faithful, except so far as it profiteth them to be tempted and proved. Of this be sure, Brethren, let no one say ought against it. Cast all your care upon the Lord, throw yourselves wholly and entirely upon Him. He will not withdraw Himself that ye should fall. He who created us, hath given us security touching our very hairs. "Verily I say unto you, even the hairs of your head are all numbered."(1) Our hairs are numbered by God; how much more is our conduct known to Him to whom our hairs are thus known? See then, how that God doth not disregard our least things. For if He disregarded them, He would not create them. For He verily both created our hairs, and still taketh count of them. But thou wilt say, though they are preserved at present, perhaps they will perish. On this point also hear His word, "Verily I say unto you, there shall not an hair of your head perish.''(2) Why art thou afraid of man, O man, whose place is in the Bosom of God? Fall not out of His Bosom; whatsoever thou shall suffer there, will avail to thy salvation, not to thy destruction. Martyrs have endured the tearing of their limbs, and shall Christians fear the injuries of Christian times? He who would do thee an injury now, can only do it in fear. He does not say openly, come to the idol-feast; he does not say openly, come to my altars, and banquet there. And if he should say so, and thou wast to refuse, let him make a complaint of it, let him bring it as an accusation and charge against thee: "He would not come to my altars, he would not come to my temple, where I worship." Let him say this. He does not dare; but in his guile he contrives another attack. Make ready thy hair; he is sharpening the razor; he is about to take off thy superfluous things, to shave what thou must soon leave behind thee. Let him take off what shall endure, if he can. This powerful enemy, what has he taken away? what great thing has he taken away? That which a thief or housebreaker could take: in his utmost rage, he can but take what a robber can. Even if he should have license given him to the slaying of the very body, what does he take away, but what the robber can take? I did him too much honour, when I said, "a robber." For be the robber who and what he may, he is a man. He takes from thee what a fever, or an adder, or a poisonous mushroom can take. Here lies the whole power of the rage of men, to do what a mushroom can! Men eat a poisonous mushroom, and they die. Lo! in what frail estate is the life of man; which sooner or later thou must abandon; do not struggle then in such wise for it, as that thou shouldest be abandoned thyself.

16. Christ is our Life; think then of Christ. He came to suffer, but also to be glorified; to be despised, but to be exalted also; to die; but also to rise again. If the labour alarm thee, see its reward. Why dost thou wish to arrive by softness at that to which nothing but hard labour can lead? Now thou art afraid, lest thou shouldest lose thy money; because thou earnest thy money with great labour. If thou didst not attain to thy money, which thou must some time or other lose, at all events when thou diest, without labour, wouldest thou desire without labour to attain to the Life eternal? Let that be of higher value in thine eyes, to which after all thy labours thou shalt in such sort attain as never more to lose it. If this money, to which thou hast attained after all thy labours on such condition as that thou must some time lose it, be of high value with thee; how much more ought we to long after those things which are everlasting!

17. Give no credit to their words, neither be afraid of them. They say that we are enemies of their idols. May God so grant, and give all into our power, as He hath already given us that which we have broken down. For this I say, Beloved, that ye may not attempt to do it, when it is not lawfully in your power to do it; for it is the way of ill-regulated men, and the mad Circumcelliones,(3) both to be violent when they have no power, and to be ever eager in their wishes to die without a cause. Ye heard what we read to you, all of you who were present in the Mappalia.(4) "When the land shall have been given into your power (he saith first, "into your power," and so enjoined what was to be done); "then," saith he, "ye shall destroy their altars, and break in pieces their groves, and hew down all their images."(5) When we shall have got the power, do this. When the power has not been given us, we do not do it; when it is given, we do not neglect it. Many Pagans have these abominations on their own estates; do we go and break them in pieces? No, for our first efforts are that the idols in their hearts should be broken down. When they too are made Christians themselves, they either invite us to so good a work, or anticipate us. At present we must pray for them, not be angry with them. If very painful feelings excite us, it is rather against Christians, it is against our brethren, who will enter into the Church in such a mind, as to have their body there, and their heart anywhere else. The whole ought to be within. If that which man seeth is within, why is that which God seeth without?

18. Now ye may know, Dearly Beloved, that these unite their murmurings with Heretics and with Jews. Heretics, Jews, and Heathens have made a unity against Unity. Because it has happened, that in some places the Jews have received chastisement because of their wickednesses; they charge and suspect us, or pretend, that we are always seeking the like treatment for them. Again, because it has happened that the heretics(1) in some places have suffered the penalty of the laws for the impiety and fury of their deeds of violence; they say immediately that we are seeking by every means some harm for their destruction. Again, because it has been resolved that laws should be passed against the Heathen, yea for them rather, if they were only wise. (For as when silly boys are playing with the mud, and dirtying their hands, the strict master comes, shakes the mud out of their hands, and holds out their book; so has it pleased God by the hands of princes His subjects to alarm their childish, foolish hearts, that they may throw away the dirt from their hands, and set about something useful. And what is this something useful with the hands, but, "Break thy bread to the hungry, and bring the houseless poor into thy house"?(2) But nevertheless these children escape from their master's sight, and return stealthily to their mud, and when they are discovered they hide their hands that they may not be seen.) Because then it has so pleased God, they think that we are looking out for the idols everywhere, and that we break them down in all places where we have discovered them. How so? Are there not places before our very eyes in which they are? Or are we indeed ignorant where they are? And yet we do not break them down, because God has not given them into our power. When does God give them into our power? When the masters of these things shall become Christians. The master of a certain place has just lately wished this to be done. If he had not been minded to give the place itself to the Church, and only had given orders that there should be no idols on his property; I think that it ought to have been executed with the greatest devotion, that the soul of the absent Christian brother, who wishes on his land to return thanks to God, and would not that there should be anything there to God's dishonour, might be assisted by his fellow- Christians. Added to this, that in this case he gave the place itself to the Church. And shall there be idols n the Church's estate? Brethren, see then what it is that displeases the Heathens. It is but a little matter with them that we do not take them away from their estates, that we do not break them down: they would have them kept up even in our own places. We preach against idols, we take them away from the hearts of men; we are persecutors of idols; we openly profess it. Are we then to be the preservers of them? I do not touch them when I have not the power; I do not touch them when the lord of the property complains of it; but when he wishes it to be done, and gives thanks for it, I should incur guilt if I did it not.

SERMON XIII.

[LXIII. BEN.]

ON THE WORDS OF THE GOSPEL, MATT. VIII. 23, "AND WHEN HE WAS ENTERED INTO A BOAT," ETC.

I. BY the Lord's blessing, I will address you upon the lesson of the Holy Gospel which has just been read, and take occasion thereby to exhort you, that against the tempest and waves of this world, faith sleep not in your hearts. "For the Lord Christ had not indeed death nor sleep in His power, and peradventure sleep overcame the Almighty One as He was sailing against His will?" If ye believe this, He is asleep in you; but if Christ be awake in you, your faith is awake. The Apostle saith, "that Christ may dwell in your hearts by faith."(3) This sleep then of Christ is a sign of a high mystery.(4) The sailors are the souls passing over the world in wood. That ship also was a figure of the Church. And all, individually indeed are temples of God, and his own heart is the vessel in which each sails; nor can he suffer shipwreck, if his thoughts are only good.

2. Thou hast heard an insult, it is the wind; thou art angry, it is a wave. When therefore the wind blows, and the wave swells, the ship is endangered, the heart is in jeopardy, the heart is tossed to and fro. When thou hast heard an insult, thou longest to be avenged; and, lo, avenged thou hast been, and so rejoicing in another's harm thou hast suffered shipwreck. And why is this? Because Christ is asleep in thee. What does this mean, Christ is asleep in thee? Thou hast forgotten Christ. Rouse Him up then, call Christ to mind, let Christ awake in thee, give heed to Him. What didst thou wish? To be avenged. Hast thou forgotten, that when He was being crucified, He said, "Father, forgive them, for they know not what they do?"(1) He who was asleep in thy heart did not wish to be avenged. Awake Him up then, call Him to remembrance. The remembrance of Him is His word; the remembrance of Him is His command. And then wilt thou say if Christ, awake in thee, What manner of man am I, who wish to be avenged! Who am I, who deal out threatenings against another man? I may die perhaps before I am avenged. And when at my last breath, inflamed with rage, and thirsting for vengeance, I shall depart out of this body, He will not receive me, who did not wish to be avenged; He will not receive me, who said, "Give, and it shall be given unto you; forgive, and it shall be forgiven you."(2) Therefore will I refrain myself from my wrath, and return to the repose of my heart. Christ hath commanded the sea, tranquillity is restored.

3. Now what I have said as to anger, hold fast as a rule in all your temptations. A temptation has sprung up; it is the wind; thou art disturbed; it is a wave. Awake up Christ then, let Him speak with thee. "Who is this, since the winds and the sea obey Him?"(3) Who is this, whom the sea obeyeth? "The sea is His, and He made it."(4) "All things were made by Him."(5) Imitate the winds then, and the sea rather; obey the Creator. At Christ's command the sea giveth ear; and art thou deaf? The sea heareth, and the wind ceaseth: and dost thou still blow on? What! I say, I do, I devise; what is all this, but to be blowing on, and to be unwilling to stop in obedience to the word of Christ? Let not the wave master you in this troubled state of your heart. Yet since we are but men, if the wind should drive us on, and stir up the affections of our souls, let us not despair; let us awake Christ, that we may sail on a tranquil sea, and so come to our country. "Let us(6) turn to the Lord," etc.

SERMON XIV.

ON THE WORDS OF THE GOSPEL, MATT. X. 16, "BEHOLD, I SEND YOU FORTH AS SHEEP IN THE MIDST OF WOLVES," ETC.

Delivered on a Festival of Martyrs.

I. When the Holy Gospel was read, Brethren, ye heard how our Lord Jesus Christ strengthened His Martyrs by His teaching, saying, "Behold, I send you forth as lambs in the midst of wolves."(7) Now consider, my Brethren, what he does. If but one wolf come among many sheep, be they ever so many thousands, they will all be put to confusion by one wolf in the midst of them: and though all may not be torn, yet all are frightened. What manner of design is this then, what manner of counsel, what manner of power, not to let in a wolf amongst the sheep, but to send the sheep against the wolves! "I send you," saith He, "as sheep in the midst of wolves;" not to the neighbourhood of wolves, but "in the midst of wolves." There was then at that time a herd of wolves, and but few sheep. For when the many wolves killed the few sheep, the wolves were changed and became sheep.

2. Let us hear then what advice He hath given, who hath promised the crown, but hath first appointed the combat; who is a spectator of the combatants, and assisteth them in their toil. What manner of conflict hath He prescribed? "Be ye," saith He, "wise as serpents, and simple as doves."(7) Whoso understandeth, and holdeth to this, may die in assurance(8) that he will not really die. For no one ought to die in this assurance, but he who knows that he shall in such sort die, as that death only shall die in him, and life be crowned.

3. Wherefore, Beloved, I must explain to you, though I have often spoken already on this subject, what it is to be "simple as doves, and wise as serpents." Now if the simplicity of doves be enjoined us, what hath the wisdom of the serpent to do in the simplicity of the dove? This in the dove I love, that she has no gall; this I fear in the serpent, that he has poison. But now do not fear the serpent altogether; something he has for thee to hate, and something for thee to imitate. For when the serpent is weighed down with age, and he feels the burden of his many years, he contracts and forces himself into a hole, and lays aside his old coat(9) of skin, that he may spring forth into new life. Imitate him in this, thou Christian, who dost hear Christ saying, "Enter ye in at the strait gate."(10) And the Apostle Paul saith to thee, "Put ye off the old man with his deeds, and put ye on the new man."(11) Thou hast then something to imitate in the serpent. Die not for the "old man," but for the truth. Whoso dies for any temporal good dies "for the old man." But when thou hast stripped thyself of all "that old man," thou hast imitated the wisdom of the serpent. Imitate him in this again; "keep thy head safe." And what does this mean, keep thy head safe? Keep Christ with thee. Have not some of you, it may be, observed, on occasions when you have wished to kill an adder, how to save his head, he will expose his whole body to the strokes of his assailant? He would not that that part of him should be struck, where he knows that his life resides. And our Life is Christ, for He hath said Himself, "I am the way, and the truth, and the life."(1) Here the Apostle also; "The Head of the man is Christ."(2) Whoso then keepeth Christ in him, keepeth his head for his protection.

4. Now what need is there to commend to you in many words the simplicity of the dove? For the serpent's poison had need to be guarded against: there, there was a danger in imitation; there, there was something to be feared; but the dove may you imitate securely. Mark how the doves rejoice in society; everywhere do they fly and feed together; they do not love to be alone, they delight in communion, they preserve affection; their cooings are the plaintive cries(3) of love, with kissings they beget their young. Yea even when doves, as we have often noticed, dispute about their holes, it is as it were but a peaceful strife. Do they separate, because of their contentions? Nay, still do they fly and feed together, and their very strife is peaceful. See this strife of doves, in what the Apostle saith, "If any man obey not our word by this epistle, mark that man, and have no company with him." Behold the strife; but observe now how it is the strife of doves, not of wolves. He subjoined immediately, "Yet count him not as an enemy, but admonish him as a brother."(4) The dove loves even when she is in strife; and the wolf even when he caresses, hates. Therefore having the simplicity of doves, and the wisdom of serpents, celebrate the solemnities of the Martyrs in sobriety of mind,s not(6) in bodily excess, sing lauds to God. For He who is the Martyrs' God, is our Lord God also, He it is who will crown us. If we shall have wrestled well, we shall be crowned by Him, who hath crowned already those whom we desire to imitate.

SERMON XV.

[LXV. BEN.]

ON THE WORDS OF THE GOSPEL, MATT. X. 28, "BE NOT AFRAID OF THEM THAT KILL THE BODY."

Delivered on a Festival of Martyrs.

I. The Divine oracles which have just been read teach us in fearing not to fear, and in not fearing to fear. Ye observed when the Holy Gospel was being read, that our Lord God before He died for us, would have us to be firm; and this by admonishing us "not" to fear, and withal to fear. For he said, "Fear not them which kill the body, but are not able to kill the soul." See where He advised us not to fear. See now where He advised us to fear. "But," saith he, "fear Him who hath power to destroy both body and soul in hell."(7) Let us fear therefore, that we may not fear. Fear seems to be allied to cowardice: seems to be the character of the weak, not the strong. But see what saith the Scripture, "The fear of the Lord is the hope of strength."(8) Let us then fear, that we may not fear; that is, let us fear prudently, that we may not fear vainly. The holy Martyrs on the occasion of whose solemnity this lesson was read out of the Gospel, in fearing, feared not; because in fearing God, they did not regard men.

2. For what need a man fear from man? And what is that whereby one man should cause another fear, since both of them are men? One threatens and says, "I will kill thee;" and does not fear, lest after his threat he die before he have fulfilled it. "I will kill thee," he says. Who says it, and to whom? I hear two men, the one threatening, and the other alarmed: of whom the one is powerful, and the other weak, yet both are mortal. Why then does he so stretch out himself, he, in honour, a somewhat more inflated power, in body, equal weakness? Let him securely threaten death who does not fear death. But if he fear that whereby he causes fear; let him think of himself, and compare himself with him whom he is threatening. Let him see in him whom he threateneth a likeness of condition, and so together with him let him seek like pity from the Lord. For he is but a man, and he threatens another man, a creature, another creature; only the one puffed up under his Creator's eye, and the other fleeing for refuge to the same Creator.

3. Let the stout Martyr then, as he stands a man before another man, say; "I do not fear, because I fear." Thou canst not do what thou art threatening, unless He will; but what He threateneth, none can hinder Him from doing.

And then again, what dost thou threaten, and what canst thou do, if thou art permitted? 'Thy violence extends but to the flesh, the soul is safe from thee. Thou canst not kill what thou dost not see: visible thyself, thou threatenest that which is visible in me. But we have both an invisible Creator, whom we ought both to fear; who of that which was both visible and invisible created man. He made Him visible out of the earth, and with His Breath He breathed into Him an invisible Spirit. Therefore the invisible substance, that is, the soul, which has raised from the earth the earth as it lay, does not fear, when thou assaultest the earth. Thou canst strike the habitation, but canst thou strike him who dwells there? When the chain is broken, he escapes who before was bound, and he will now be crowned in secret. Why then dost thou threaten me, who canst do nothing to my soul? Through the desert of that to which thou canst do nothing, will that to which thy power extends rise again. For through the soul's desert, will the flesh also rise again; and will be restored to its inhabitant, now no more to fail, but to endure for ever. Behold (I am using the words of a Martyr), behold, I say, not even on account of my body do I fear thy threats. My body indeed is subject to thy power; but even the hairs of my head are numbered by my Creator. Why should I fear lest I lose my body, who cannot even lose a hair? How shall he not have a care of my body, to whom my meanest things are so well known? This body which may be wounded and slain will for a time be ashes, but it will be for ever immortal. But to whom shall this be? To whom shall the body be restored for life eternal, even though it have been slain, destroyed, and scattered to the winds? to whom shall it be so restored? To him who has not been afraid to lay down his own life, since he does not fear, lest his body should be slain.

4. For, Brethren, the soul is said to be immortal, and immortal it is according to a certain manner of its own: for it is a kind of life which is able to give life to the body by its presence. For by the soul doth the body live. This life cannot die, and therefore is the soul immortal. Why then said I according to a certain manner of its own? Hear why. Because there is a true immortality, an immortality which is an on-tire unchangeableness; of which the Apostle saith, speaking of God, "Who only hath immortality, dwelling in that light which no man may approach unto, whom no man hath seen, nor can see, to whom be honour and glory for ever and ever. Amen."(1) If then God only hath immortality, the soul must needs be mortal. See then why it was that I said that the soul is immortal after a certain manner of its own. For in fact it may also die. Understand this, Beloved, and there will remain no difficulty. I venture to say then that the soul can die, can be slain also. Yet it is undoubtedly immortal. See, I venture to say, it is at once immortal, and it may be slain; and therefore I said that there is a kind of immortality, an entire unchangeableness, that is, which God Only hath, of whom it is said, "Who Only hath immortality;" for if the soul cannot be slain, how did the Lord Himself say, when He would make us fear, "Fear Him who hath power to slay both body and soul in hell"?

5. Hitherto I have confirmed, not solved, the difficulty. I have proved that the soul can be slain. The Gospel cannot he gainsaid but by the ungodly soul. Lo, something occurs to me here, and comes into my mind to speak. Life cannot be gainsaid, but by a dead soul. The Gospel is life, impiety and infidelity are the death of the soul. See then, it can die, and yet it is immortal. How then is it immortal? Because there is always a sort of life which is never extinguished in it. And how does it die? Not in ceasing to be life, but by losing its life. For the soul is both life to something else, and it has its own proper life. Consider the order of the creatures. The soul is the life of the body: God is the life of the soul. As the life, that is the soul, is present with the body, that the body die not; so ought the life of the soul, that is God, to be with it that the soul die not. How does the body die? By the soul's leaving it. I say, by the soul's leaving it the body dies; and it lies along a mere carcass, what was a little before a desirable, now a contemptible, object. There are in it still its several members, the eyes, and ears; but these are but the windows of the house, its inhabitant is gone. They who bewail the dead, cry in vain at the windows of the house; there is none within to hear. How many things does the fond affection of the mourner give utterance to, how many enumerate and call to mind; and with what a madness of sorrow, so to say, does he speak, as with one who was sensible of what was doing, when he is really speaking with one who is no longer there? He recounts his good qualities, and the tokens of his goodness towards himself. It was thou that didst give me this; and did his and that for me; it was thou who didst thus and thus dearly love me. But if thou wouldest only consider and understand, and restrain the madness of thy grief, he who once loved thee, is gone; in vain does the house receive thy knockings, in which thou canst not find a dweller.

6. Let us return to the subject I was speaking of a little while since. The body is dead.

Why? Because its life, that is the soul, is gone Again, the body is alive, and the man is impious, unbelieving, hard of belief, incorrigible; in this case whilst the body is alive, the soul by which the body lives is dead. For the soul is so excellent a thing, that it has power even though dead to give life to the body. So excellent a thing, I say, is the soul, so excellent a creature, that even though dead itself, it has power to quicken the body. For the soul of the impious, unbelieving, unregulated man is dead, and yet by it though dead the body lives. And therefore is it in the body; it sets on the hands to work, and the feet to walk; it directs the eye to see, it disposes the ears to hear, it discriminates tastes, avoids pains, seeks after pleasures. All these are tokens of the life of the body; but they are from the presence of the soul. If I were to ask a body whether it were alive; it would answer me, You see me walking, you see me working, you hear me talking, you perceive that I have certain aims and aversions, and do you not understand that the body is alive? By these works then of the soul which is placed within, I understand that the body is alive. I ask the soul also whether it is alive? It also has its proper works, by which it manifests its life. The feet walk. I understand by this that the body lives, but by the presence of the soul. I ask now, does the soul live? These feet walk. (To speak only of this one movement.) I am questioning both body and soul, as touching their life. The feet walk, I understand that the body lives. But whither do they walk? To adultery, it is said. Then is the soul dead. For so hath unerring Scripture said, "The widow who liveth in pleasure is dead."(1) Now since the difference is great between "pleasure" and adultery, how can the soul which is said to be dead in pleasure, live in adultery? It is surely dead. But it is dead even though it be not in this case. I hear a man speaking; the body then lives. For the tongue could not move itself in the mouth, and by its several motions give utterance to articulate sounds, were there not an inhabitant within; and a musician as it were to this instrument, to make use of his tongue. I understand it perfectly. Thus the body speaks; the body then lives. But I ask, is the soul alive also? Lo, the body speaks, and so is alive. But what does it speak? As I said concerning the feet; they walk, and so the body is alive, and I then asked, whither do they walk? that I might understand whether the soul was alive also. So also when I hear a man speak, I understand that the body is alive; I ask what does he speak, that I may know whether the soul is alive also. He speaks a lie. If so, then is the soul dead. How do we prove this? Let us ask the truth itself, which saith, "The mouth that lieth, slayeth the soul."(2) I ask, why is the soul dead? I ask as I did just now, why is the body dead? Because the soul, its life, was gone. Why is the soul dead? Be cause God, its life, hath forsaken it.

7. After this brief examination then, know and hold for certain that the body is dead without the soul, and that the soul is dead without God. Every man without God hath a dead t soul. Thou dost bewail the dead: bewail the sinner rather, bewail rather the ungodly man, bewail the unbeliever. It is written, "The mourning for the dead is seven days; for a fool and an ungodly man all the days of his life."(3) What! are there no bowels of Christian compassion in thee; that thou mournest for a body from which the soul is gone, and mournest not for the soul, from which God is departed? Let the Martyr remembering this make answer to him that threatens him, "Why dost thou force me to deny Christ?" Wouldest thou then force me to deny the truth? And if I will not, what wilt thou do? Thou wilt assault my body, that my soul shall depart from it; but this same soul of mine has its body only for the soul's sake. It is not so foolish or unwise. Thou wouldest wound my body; but wouldest thou, that through fear lest thou shouldest wound my body, and my, soul should depart from it, I should wound mine own soul, and my God should depart from it? Fear not then, O Martyr, the sword of thy executioner; fear only thine own tongue, lest thou do execution upon thine own self, and slay, not thy body, but thy soul. Fear for thy soul, lest it die in hell-fire.

8. Therefore said the Lord, "Who hath power to slay both body and soul in hell-fire." How? when the ungodly shall be cast into hell-fire, will his body and his soul burn there? Everlasting punishment will be the death of the body; the absence of God will be the death of the soul. Wouldest thou know what the death of the soul is? Understand the Prophet who saith, "Let the ungodly be taken away, that he may not see the glory of the Lord." (4) Let the soul then fear its proper death, and not fear the death of its body. Because if it fear its own death, and so live in its God, by not offending and thrusting Him away from him, it will be found worthy s to receive its body again at the end; not unto everlasting punishment, as the ungodly, but unto life eternal, as the righteous. By fearing this death, and loving that life, did the Martyrs, in hope of the promises of God, and in contempt of the threats of persecutors, attain(6) themselves to be crowned with God, and have left to us the celebration of these solemnities.

SERMON XVI.

[LXVI. BEN.]

ON THE WORDS OF THE GOSPEL, MATT. XI. 2, "NOW WHEN JOHN HEARD IN THE PRISON THE WORKS OF THE CHRIST, HE SENT BY HIS DISCIPLES, AND SAID UNTO HIM, ART THOU HE THAT COMETH, OR LOOK WE FOR ANOTHER?" ETC.

I. THE lesson of the Holy Gospel has set before us a question touching John the Baptist. May the Lord assist me to resolve it to you, as He hath resolved it to us. John was commended, as ye have heard, by the testimony of Christ, and in such terms commended, as that there had not risen a greater among those who were born of women. But a greater than he had been born of a Virgin. How much greater? Let the herald himself declare, how great the difference is between himself and his Judge, whose herald he is. For John went before Christ both in his birth and preaching; but it was in obedience that he went before Him; not in preferring himself before Him. For so the whole train(1) of attendants walks before the judge; yet they who walk before, are really after him. How signal a testimony then did John give to Christ? Even to saying that he "was not worthy to loose the latchet of His shoes."(2) And what more? "Of His fulness," saith he, "have all we received."(3) He confessed that he was but a lamp lighted at His Light, and so he took refuge at His feet, lest venturing on high, he should be extinguished by the wind of pride. So great indeed was he, that he was taken for Christ; and if he had not himself testified that he was not He, the mistake would have continued, and he would have been, reputed to be the Christ. What striking humility! Honour was proffered him by the people, and he himself refused it. Men were at fault in his greatness, and he humbled himself. He had no wish to increase by the words of men, seeing he had comprehended the Word of God.

2. This then did John say concerning Christ. And what said Christ of John? We have just now heard. "He began to say to the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?"(4) Surely not; for John was not "blown about by every wind of doctrine."(5) "But what went ye out for to see? A man clothed in soft raiment?"(6) No, for John was clothed in rough apparel; he had his raiment of camel's hair, not of down. "But what went ye out for to see? A Prophet? yea, and more than a Prophet."(7) Why "more than a Prophet"? The Prophets foretold that the Lord would come, whom they desired to see, and saw not; but to him was vouchsafed what they sought. John saw the Lord; he saw Him, pointed his finger toward Him, and said, "Behold the Lamb of God, who taketh away the sins of the world;"(8) behold, here He is. Now had He come and was not acknowledged; and so a mistake was made also as to John himself. Behold then here is He whom the Patriarchs desired to see, whom the Prophets foretold, whom the Law prefigured. "Behold the Lamb of God, who taketh away the sins of the world." And he gave a goodly testimony to the Lord, and the Lord to him. "Among them that are born of women," saith the Lord, "there hath not risen a greater than John the Baptist: notwithstanding, he that is less in the kingdom of heaven is greater than he;"(9) less in time, but greater in majesty. This He said, meaning Himself to be understood. Now exceedingly great among men is John the Baptist, than whom among men Christ alone is greater. It may also(10) be thus stated and explained, "Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding, he that is the least in the kingdom of heaven is greater than he." Not in the sense that I have before explained it. "Notwithstanding, he that is the least in the kingdom of heaven is greater than he;" the kingdom of heaven he meant where the Angels are; he then that is the least among the Angels, is greater than John. Thus He set forth to us the excellence(11) of that kingdom which we should long for; set before us a city, of which we should desire to be citizens. What sort of citizens are there? how great are they! Whoso is the least there, is greater than John. Than what John? "Than whom there hath not risen a greater among them that are born of women."

3. Thus have we heard the true and good record both of John concerning Christ, and of Christ concerning John. What then is the meaning of this; that John sent his disciples to Him when He was shut up in prison, on the eve of being put to death, and said to them, "Go, say to Him, Art Thou He that should come, or do we look for another?"(12) Is this then all that praise? That praise is it turned to doubting? What sayest thou, John. To Whom art thou speaking? What sayest thou? Thou speakest to thy Judge, thyself the herald. Thou stretchedst out the finger, and pointedst Him out; thou saidst, "Behold the Lamb of God, behold Him who taketh away the sins of the world." Thou saidst, "Of His fulness have we all received." Thou saidst, "I am not worthy to unloose the latchet of His shoes." And dost thou now say, "Art Thou He that should come, or do we look for another?" Is not this the same Christ? And who art thou? Art thou not His forerunner? Art thou not he of whom it was foretold, "Behold, I send my messenger before Thy face, who shall prepare Thy way before thee?"(1) How dost thou prepare the way, and thou art thyself straying from the way? So then the disciples of John came; and the Lord said to them, "Go, tell John, the blind see, the deaf hear, the lame walk, the lepers are cleansed, the poor have the Gospel preached to them; and blessed is he whosoever shall not be offended in Me."(2) Do not suspect that John was offended in Christ. And yet his words do sound so; "Art Thou He that should come?" Ask my works; "The blind see, the deaf hear, the lame walk, the lepers are cleansed, the dead are raised, the poor have the Gospel preached to them;" and dost thou ask whether I am He? My works, saith He, are My words. "Go, show him again. And as they departed." Lest haply any one should say, John was good at first, and the Spirit of God forsook him; therefore after their departure, he spake these words; after their departure whom John had sent, Christ commended John.(2)

4. What is the meaning then of this obscure question? May that Sun shine upon us, from which that lamp derived its flame. And so the resolution of it is altogether plain. John had separate disciples of his own; not as in separation from Christ, but prepared as a witness to him. For meet it was that such an one should give his testimony to Christ, who was himself also gathering disciples, and who might have been envious of Him, for that he could not see Him. Therefore because John's disciples highly esteemed their master, they heard from John his record concerning Christ, and marvelled; and as he was about to die, it was his wish that they should be confirmed by him. For no doubt they were saying among themselves; Such great things doth he say of Him, but none such of himself. "Go then, ask Him;" not because I doubt, but that ye may be instructed. "Go, ask Him," hear from Himself what I am in the habit of telling you; ye have heard the herald, be confirmed by the Judge. "Go, ask Him, Art Thou He that should come, or do we look for another?" They went accordingly and asked; not for John's sake, but for their own. And for their sakes did Christ say, "The blind see, the lame walk, the deaf hear, the lepers are cleansed, the dead are raised, the poor have the Gospel preached to them." Ye see Me, acknowledge Me then; ye see the works, acknowledge the Doer. "And blessed is he whosoever shall not be offended in Me." But it is of you I speak, not of John. For that we might know that He spake not this of John, as they departed, "He began to speak to the multitudes concerning John;" the True, the Truth Himself, proclaimed his true praises.

5. I think this question has been sufficiently explained. Let it suffice then to have prolonged my address thus far. Now keep the poor in mind. Give, ye who have not given hitherto believe me, ye will not lose it. Yes, truly, that only it seems ye lose, which ye do not carry to the circus.(3) Now must we render unto the poor the offerings of such of you as have offered anything, and the amount which we have is much less than your usual offerings. Shake off this sloth. I am become a beggar for beggars; what is that to me? I would be a beggar for beggars, that ye may be reckoned among the number of children.

SERMON XVII.

ON THE WORDS OF THE GOSPEL, MATT. XI. THANK THEE, O FATHER, LORD OF HEAVEN AND EARTH, THAT THOU DIDST HIDE THESE THINGS FROM THE WISE AND UNDERSTANDING," ETC.

1. WHEN the Holy Gospel was being read, we heard that the Lord Jesus exulted in Spirit, and said, "I confess to Thee, O Father, Lord of heaven and earth, for that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes."(4) Thus much to begin with, we find before we pass on further, if we consider the words of the Lord with due attention, with diligence, and above all with piety, that we ought not invariably to understand when we read of "confession" in the Scriptures, the confession(6) of a sinner. Now especial need there was of saying this, and of reminding you, Beloved, of this, because as soon as this word was uttered by the reader's voice, there followed upon it the sound of the beating of your breasts, when ye had heard, I mean, what the Lord said, "I confess to Thee, O Father." At the uttering of these words, "I confess," ye beat your breasts. Now what means this beating of the breast, but to show that which lies hid within the breast, and to chastise by the visible beating the secret sin? And why did ye this, but because ye heard, "I confess to Thee, O Father." Ye heard the words "I confess," but ye did not consider, who it is that confesses. But consider now. If Christ, from whom all sin is far removed, said, "I confess:" confession does not belong to the sinner only, but sometimes to him also that praiseth God. We confess then, whether in praising God, or accusing ourselves. In either case it is a godly confession, either when thou blamest thyself, who art not without sin, or when thou praisest Him who can have no sin.

2. But if we consider it well: thine own blame is His praise. For why is it that thou dost now confess in accusing thyself for thy sin? in accusing thyself why dost thou confess? but because thou art become alive from the dead? for the Scripture saith, "Confession perisheth from the dead, as from one that is not."(1) If confession perisheth from the dead, he who confesseth must be alive; and if he confesseth sin he hath undoubtedly risen again from death. Now if he that confesseth sin hath risen again from the dead, who hath raised him? No dead man can raise himself. He only was able to raise Himself, who though His Body was dead, was not dead. For He raised up that which was dead. He raised up Himself, who in Himself was alive, but in His Body that was to be raised was dead. For not the Father only, of whom it was said by the Apostle, "Wherefore God also hath exalted Him,"(2) raised the Son, but the Lord also raised Himself, that is, His Body. Whence He said, "Destroy this temple, and in three days I will raise it again."(3) But the sinner is dead, especially he whom the load of sinful habit presseth down, who is buried as it were like Lazarus. For he was not merely dead, he was buried also.(4) Whosoever then is oppressed by the load of evil habit, of a wicked life, of earthly lusts, I mean, so that that in his case is true which is piteously described in a certain Psalm, "The fool hath said in his heart, There is no God,"(5) he is such an one, of whom it is said, "Confession perisheth from the dead, as from one that is not." And who shall raise him up, but He who when the stone was removed, cried out, and said, "Lazarus, Come forth?"(6) Now what is to "come forth," but to bring forth what was hidden? He then who confesseth "cometh forth." "Come forth" he could not were he not alive; he could not be alive, had he not been raised again. And therefore in confession the accusing of one's self, is the praise of God.

3. Now one may say, what profit then is the Church, if he that confesseth comes forth, at once raised to life again by the voice of the Lord? What profit to Him that confesseth, is the Church, to which the Lord said, "Whatsoever ye shall bind on earth, shall be bound in heaven."(7) Consider this very case of Lazarus: he comes forth, but with his bands. He was alive already through confession, but he did not yet walk free, entangled as he was in his bands. What then doth the Church to which it was said, "Whatsoever ye shall loose, shall be loosed;" but what(8) the Lord said forthwith to His disciples, "Loose him, and let him go"?(9)

4. Whether then we accuse ourselves, or directly praise God, in both ways do we praise God. If with a pious intention we accuse ourselves, by so doing we praise God. When we praise God directly, we do as it were celebrate His Holiness, who is without sin: but when we accuse ourselves, we give Him glory, by whom we have risen again. This if thou shall do, the enemy will find none occasion whereby to(10) overreach thee before the judge. For when thou shall be thine own accuser, and the Lord thy Deliverer, what shall he be but a mere calumniator? With good reason hath the Christian hereby provided protection for himself against his enemies, not those that may be seen, flesh and blood, to be pitied, rather than to be feared, but against those against whom the Apostle exhorts us to arm ourselves: "We wrestle not against flesh and blood;"(11) that is, against men whom ye see raging against you. They are but vessels, which another uses, they are but instruments which another handles. "The devil," saith the Scripture," entered into the heart of Judas, that he should betray the Lord."(12) One may say then, what have I done? Hear the Apostle, "Give not place to the devil."(13) Thou hast given him place by an evil will: he entered, and possessed, and now uses thee. He had not possessed thee, hadst thou not given him place.

5. Therefore doth he warn and say, "We wrestle not against flesh and blood, but against principalities and powers." Any one might suppose this meant against the kings of the earth, against the powers of this world. How so? are they not flesh and blood? And once for all it is said, "not against flesh and blood." Turn thy attention from all men. What enemies then remain? "Against principalities and powers of spiritual wickedness, the rulers of the world."(14) It might seem as though he gave the devil and his angels more than they have. It is so, he has called them the "rulers of the world." But to prevent misunderstanding, he explains what this world is, of which they are the rulers. "The rulers of the world, of this darkness." What is, "of the world, of this darkness?" The world is full of those who love it, and of unbelievers, over whom he is ruler. This the Apostle calls darkness. This darkness the devil and his angels are the rulers of. This is not the natural, and unchangeable darkness: this darkness changes, and becomes light; it believes, and by believing is enlightened. When this takes place in it, it will hear the words, "For ye were sometimes darkness, but now are ye light in the Lord."(1) For when ye were darkness, ye were not in the Lord: again, when ye are light, ye are light not in yourselves, but in the Lord. "For what hast thou which thou hast not received?"(2) Inasmuch then as they are invisible enemies, by invisible means must they be subdued. A visible enemy indeed thou mayest overcome by blows; thy invisible enemy thou conquerest by belief. A man is a visible enemy; to strike a blow is visible also. The devil is an invisible enemy; to believe is invisible also. Against invisible enemies then there is an invisible fight.

6. From these enemies how can any man say that he is safe? For this I had begun to speak of, but I thought it necessary to treat of these enemies at some little length. But now that we know our enemies, let us see to our defence against them. "In praising I will call upon the Lord, so shall I be safe from mine enemies."(3) Thou seest what thou hast to do. "In praising call;" that is, "in praising the Lord, call." For thou wilt not be safe from thine enemies, if thou praise thyself. "In praising call upon the Lord, and thou shalt be safe from thine enemies." For what doth the Lord Himself say? "The sacrifice of praise shall glorify Me, and there is the way, in which I will show him My salvation."(4) Where is the way? In the sacrifice of praise. Let not your foot then wander out of this way. Keep in the way; depart not from it; from the praise of the Lord depart not a foot, nay, not a nail's breadth. For if thou wilt deviate from this way, and praise thyself instead of the Lord, thou wilt not be safe from thine enemies; for it is said of them, "They have laid stumbling-blocks for me by the way."(5) Therefore in whatever, measure thou thinkest that thou hast good of thine own self, thou hast deviated from the praise of God. Why dost thou marvel then, if thine enemy seduce thee, when thou art thine own seducer? Hear the Apostle, "For if a man think himself to be something when he is nothing, he seduceth himself."(6)

7. Give heed then to the Lord confessing; "I confess to Thee, O Father, Lord of heaven and earth." I confess to Thee, that is, I praise Thee. I praise Thee, not I accuse myself. Now as far as the taking of very(7) man is concerned, all, is grace, singular and perfect grace. What merit had that man(8) who is Christ, if thou take away the grace, even that so pre- eminent grace, whereby it behoved that there should be One Christ, and that He whom we acknowledge should be He? Take away this grace, and what is Christ but a mere man? what but the same as thou art thyself? He took a Soul, He took a Body, He took a perfect Man; He uniteth him to Himself, the Lord maketh one Person with the servant. What pre-eminent grace is this! Christ in heaven, Christ on earth; Christ at once both in heaven and earth; not two Christs, but the same Christ, both in heaven and earth. Christ with the Father, Christ in the Virgin's womb; Christ on the Cross, Christ succouring some souls in hell; and on the self-same day Christ in paradise with the robber who confessed. And how did the robber attain(9) to this blessedness, but because he held on that I way, in which "He showeth His salvation"? That way, from which let not thy foot wander. For in that he accused himself, he praised God, and made his own life blessed. He looked in hope(10) for this from the Lord, and said to Him, "Lord, remember me when Thou comest into Thy kingdom."(11) For he considered his own wicked deeds, and thought it much, if mercy should be shown him even at the last. But the Lord immediately after He had said, "Remember me"--when? "when Thou comest into Thy kingdom," saith, "Verily I say unto thee, Today shall thou be with Me in paradise." Mercy offered at once, what misery deferred.

8. Hear then the Lord confessing; "I confess to Thee, O Father, Lord of heaven and earth."(12) What do I confess? Wherein do I praise thee? For this confession, as I have said before, signifieth praise. "Because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." What is this, Brethren? Understand by that which is opposed to them. "Thou hast hid these things," saith he, "from the wise and prudent;" and he did not say, thou hast revealed them to the foolish and imprudent, but "Thou hast hid these things" indeed "from the wise and prudent, and hast revealed them unto babes." To these wise and prudent, who are really objects of derision, to the arrogant who in false pretence are great, yet in truth are only swollen up, he opposed not the foolish, nor the imprudent, but babes. Who are babes? The humble. Therefore "Thou hast hidden these things from the wise and prudent." Under the name of the wise and prudent, He hath Himself explained that the proud are understood, when He said, "Thou hast revealed them unto babes." Therefore from those who are not babes Thou hast hidden them. What is from those who are not babes? From those who are not humble. And who are they but the proud? O way of the Lord! Either there was none, or it lay hid, that it might be revealed to us. Why did the Lord exult? "Because it was revealed unto babes." We must be little babes; for if we would wish to be great, "wise and prudent as it were, it is not revealed unto us. Who are these great ones? The wise and prudent. "Professing themselves to be wise, they became fools."(1) Here then thou hast a remedy suggested from its opposite. For if by "professing thyself wise, thou art become a fool; profess thyself a fool, and thou wilt be wise." But profess it in truth, profess it from the heart, for it is really so as thou professest. If thou profess it, do not profess it before men, and forbear to profess it before God. As to thyself, and all that is thine, thou art altogether dark. For what else is it to be a fool, but to be dark in heart? He saith of them at last, "Professing themselves to be wise, they became fools." Before they professed this, what do we find? "And their foolish heart was darkened."(2) Acknowledge then that thou art not to thyself a light. At best thou art but an eye, thou art not the light. And what good is even an open and a sound eye, if the light be wanting? Acknowledge therefore that of thine own self thou art no light to thyself; and cry out as it is written, "Thou, Lord, wilt light my candle: Thou wilt enlighten, O Lord, my darkness with Thy Light."(3) For myself I was all darkness; but Thou art the Light that scattereth the darkness, and enlighteneth me; of myself I am no light to myself, yea I have no portion of light but in Thee.

9. So John also, the friend of the Bridegroom, was thought to be the Christ, was thought to be the Light. "He was not that Light, but that he might bear witness of the Light."(4) But what was the Light? It was the true Light. What is the true Light? "That which lighteneth every man." If that be the true Light which lighteneth every man, then it lightened John also, who professed and confessed rightly, "Of His fulness have all we received."(5) See if he said ought else, but "Thou, O Lord, shalt lighten my candle." Finally, being now enlightened, He gave His testimony. For the benefit of the blind the lamp gave witness to the Day. See how that He is a lamp; "Ye sent," He said, "unto John, and ye were willing for a season to rejoice in his light; he was a burning and a shining lamp."(6) He, the lamp, that is, a thing enlightened, was lighted that it might shine. That which can be lighted can be extinguished also. Now that it may not be extinguished, let it not expose itself to the wind of pride. Therefore, "I confess to Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent," from those who thought themselves to be light, and were darkness; and who because they were darkness, and thought themselves to be light, could not even be enlightened. But they who were darkness, and confessed that they were darkness, were little babes, not great; were humble, not proud. Rightly therefore did they say, "O Lord, Thou wilt lighten my candle." They knew themselves, they praised the Lord. They did not stray from the way of salvation; "They in praise called upon the Lord, and they were saved from their enemies."(7)

10. Turning then to the Lord our God, the Father Almighty, in purity of heart, let us render unto Him, as our frailty best can, our highest and abundant thanks, with our whole mind praying His singular goodness, that in His good pleasure He would vouchsafe to hear our prayers, that by His Power He would drive out the enemy from our deeds and thoughts, would enlarge our faith, direct our minds, grant us spiritual thoughts, and bring us safe to His endless blessedness, through His Son Jesus Christ. Amen.

SERMON XVIII.

[LXVIII. BEN.]

AGAIN ON THE WORDS OF THE GOSPEL, MATT. XI. 25, "I THANK THEE, O FATHER, LORD OF HEAVEN AND EARTH," ETC.

I. WE have heard the Son of God saying, "I confess to Thee, O Father, Lord of heaven and earth." What doth he confess to Him? Wherein doth he praise Him? "Because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes."(8) Who are the "wise and prudent"? Who the "babes"? What hath He hid from the wise and prudent, and revealed unto babes? By the "wise and prudent," He signifieth those of whom St. Paul speaks; "Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world?"(1) Yet perhaps thou still askest who they are. They are they peradventure who in their much disputation concerning God, have spoken falsely of Him; who, puffed up by their own doctrines, could in no wise find out and know God, and who for the God whose substance is incomprehensible and invisible, have thought the air and sky to be God, or the sun to be God, or anything which holds high place(2) among the creatures to be God. For observing the grandeur and beauty and powers of the creatures, they rested in them, and found not the Creator.

2. These men does the Book of wisdom reprove, where it is said, "For if they were able to know so much as to aim at the world, how did they not sooner find out the Lord thereof?"(3) They are accused as wasting their time and their busy disputes in investigating and measuring as it were the creature; they sought out the courses of the stars, the intervals of the planets, the movements(4) of the heavenly bodies, so as to arrive by certain s calculations to that degree of knowledge as to foretell the eclipses of the sun and moon; and that as they had foretold, so should the event be according to the day and hour, and to the portion of the bodies which should be eclipsed. Great industry, great activity of mind. But in these things they sought after the Creator, who was not far off from them, and they found Him not. Whom if they could have found, they might have had within them. With the best reason then, and very rightly were they accused, who could investigate the numbers of the stars, and their varied movements, and know and foretell the eclipses of the luminaries: rightly accused, I say, in that they found not Him by whom these had been created and ordained, because they neglected to seek Him. But be not thou much disquieted, if thou art ignorant of the courses of the stars, and the proportions(6) of the celestial and terrestrial bodies. Behold the fair beauty of the world, and praise its Creator's counsel. Behold what He has made, and love Him who made it: be this thy greatest care. Love Him who made it; for He made thee also after His own image, that thou mightest love Him.

3. If then it is strange that those things of which Christ said, "Thou hast hid these things from the wise and prudent," were hidden from such wise men as these, who, occupied wholly about the creatures, chose to seek the Creator carelessly, and could not find Him; still more strange is it that there should even be found some "wise and prudent" men who were able to know Him. "For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men who hold the truth in unrighteousness."(7) Perhaps thou dost ask, what truth do they hold in unrighteousness? "Because that which may be known of God is manifest among them." How is it manifest? He goes on to say, "For God hath manifested it to them."(8) Dost thou still enquire how He manifested it to them to whom He gave not the law? How? "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made."(9) There were then some such, not as Moses the servant of God, not as many Prophets who had an insight into and knowledge of these things, and were aided by the Spirit of God, which they drew in by faith, and drank with the throat(10) of godliness, and poured(11) forth again by the mouth of the interior man. Not such as these were they; but far unlike them, who by means of this visible creation were able to attain to the understanding of the Creator, and to say of these things which God hath made;(12) Behold what things He hath made, He governeth and containeth also. He who hath made them, Himself filleth what He hath made with His own presence. Thus much they were enabled to say. For these Paul also made mention of in the Acts of the Apostles, where, when he had said of God, "For in Him we live and move and have our being"(13) (forasmuch as he was speaking to the Athenians among whom those learned men had existed); he subjoined immediately; "As certain also of your own have said." Now it was no trivial thing they said; "That in Him we live and move and have our being."

4. In what then were they unlike the others? why were they blamed? why rightly accused? Hear the words of the Apostle which I had begun to quote; "The wrath of God," saith he, "is revealed from heaven against all ungodliness" (even of those, namely, who had not received the law); "against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness." What truth? "Because that which may be known of God is manifest in them." By whose manifestation of it? "For God hath manifested it to them." How? "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His Eternal Power and Godhead." Why did He manifest it? "That they might be without excuse." Wherein then are they to be blamed? "Because that when they knew God, they glorified Him not as God."

5. What mean these words, "Glorified Him not as God?" They did not give Him thanks. Is this then to glorify God; to give God thanks? Yes, verily. For what can be worse, if having been created after the image of God, and having come to know God, thou shalt not be thankful to Him? This surely, this is to glorify God, to give God thanks. The faithful know where and when it is said, "Let us give thanks unto our Lord God." But who gives thanks to God, save he who "lifts up his heart unto the Lord?" Therefore are they blameable and without excuse, "Because when they knew God, they glorified Him not as God, nor gave Him thanks. But"--what? "But they became vain in their imaginations." Whence did they become vain, but because they were proud? Thus smoke vanishes away by rising up aloft, and a flame burns the more brightly and strongly in proportion as it is kept low; "They became vain in their imaginations, and their foolish heart was darkened." So smoke, though it rise higher than the flame, is dark.

6. Finally, mark what follows, and see the point on which the whole matter depends. "For professing themselves to be wise, they became fools." For arrogating to themselves what God had given, God took away what He had given. Therefore from the proud He hid Himself, who conveyed the knowledge of Himself only to those who through the creature sought diligently after the Creator. Well then did our Lord say, "Thou hast hid these things from the wise and prudent;" whether from those who in their manifold disputations, and most busy search, have reached to the full investigation of the creature, but knew nothing of the Creator, or from them who when they knew God, glorified Him not as God, nor gave Him thanks, and who could not see perfectly or healthfully because they were proud. "Therefore Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." What babes? To the lowly. Say on whom doth My Spirit rest? "Upon him that is lowly and quiet, and who trembleth at My words."(2) At these words Peter trembled; Plato trembled not. Let the fisherman hold fast what that most famous philosopher has lost. "Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." Thou hast hid them from the proud, and revealed them to the humble. What things are these? For when He said this, He did not intend the heaven and earth, or point them out as it were with His hand as He spake. For these who does not see? The good see them, the bad see them; for He "maketh His sun to rise on the evil and the good."(3) What then are these things? "All things are delivered unto Me of My Father."(4)

SERMON XIX.

[LXIX. BEN.]

ON THE WORDS OF THE GOSPEL, MATT. XIX. "COME UNTO ME, ALL YE THAT LABOUR AND ARE HEAVY LADEN," ETC.

I. WE heard in the Gospel that the Lord, rejoicing greatly in Spirit, said unto God the Father, "I confess to Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in Thy sight. All things are delivered unto Me of My Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him."(5) I have labour in talking, you in hearing: let us then both give ear to Him who goes on to say, "Come unto Me, all ye that labour."(6) For why do we labour all, except that we are mortal men, frail creatures and infirm, bearing about vessels of clay which crowd and straiten one another. But if these vessels of flesh are straitened, let the open(7) expanse of charity be enlarged. What then does He mean by, "Come unto Me, all ye that labour," but that ye may labour no more? In a word, His promise is clear enough; forasmuch as He called those who were in labour, they might perchance enquire, for what profit they were called: "and," saith He, "I will refresh you."

2. "Take My yoke upon you, and learn of Me;"(8) not to raise the fabric of the world, not to create all things visible and invisible, not in the world so created to work miracles and raise the dead; but," that I am meek and lowly in heart." Thou wishest to be great, begin from the least. Thou art thinking to construct some mighty fabric in height; first think of the foundation of humility. And how great soever a mass of building one may wish and design to place above it, the greater the building is to be, the deeper does he dig his foundation. The building in the course of its erection, rises up on high, but he who digs its foundation, must first go down very low. So then you see even a building is low before it is high, and the top is raised only after humiliation.

3. What is the top in the erection of that building which we are constructing? Whither will the highest point of this building reach? I say at once, even to the Vision of God. Ye see how high, how great a thing it is to see God. Whoso longeth after it, understands both what I say and what he hears. The Vision of God is promised to us, of the very God, the Supreme God. For this is good, to see Him who seeth.

For they who worship false gods, see them easily; but they see them "who have eyes and see not." But to us is promised the Vision of the Living and the Seeing God, that we may desire eagerly to see that God of whom Scripture saith, "He that planted the ear, shall he not hear? He that formed the eye, doth he not consider?"(1) Doth He then not hear, who hath made for thee that whereby thou hearest? and doth not He see, who hath created that whereby thou seest? Well therefore in the foregoing words of this very Psalm doth He say, "Understand therefore ye unwise among the people, and ye fools at length be wise."(2) For many men commit evil deeds whilst they think they are not seen by God. And it is difficult indeed for them to believe that He cannot see them; but they think that He will not. Few are found of such great impiety, that that should be fulfilled in them which is written, "The fool hath said in his heart, There is no God."(3) This is but the madness of a few. For as great piety belongs but to the few, no less also does great impiety. But the multitude of men speak thus: What! is God thinking now upon this, that He should know what I am doing in my house, and does God care for what I may choose to do upon my bed? Who says this? "Understand, ye unwise among the people, and ye fools at length be wise." Because as being a man, it is a labour for thee to know all that takes place in thy house, and for all the doings and words of thy servants to reach thee; thinkest thou that it is a like labour for God to observe thee, who did not labour to create thee? Doth not He fix His eye upon thee, who made thine eye? Thou wast not, and He created thee and gave thee being; and doth not He care for thee now that thou art, who "calleth those things which be not as though they were"?(4) Do not then promise thyself this. Whether thou wilt or no, He seeth thee, and there is no place whither thou canst hide thyself from His eyes. "For if thou goest up into heaven, He is there; if thou goest down into hell, He is there also."(5) Great is thy labour, whilst unwilling to depart from evil deeds: yet wishest not to be seen by God. Hard labour truly! Daily art thou wishing to do evil, and dost thou suspect that thou art not seen? Hear the Scripture which saith, "He that planted the ear, shall He not hear? He that formed the eye, doth not He consider?" Where canst thou hide thy evil deeds from the eyes of God? If thou wilt not depart from them, thy labour is great indeed.

4. Hear Him then who saith, "Come unto Me, all ye that labour." Thou canst not end thy labour by flying. Dost thou choose to fly from Him, and not rather to Him? Find out then whither thou canst escape, and so fly. But if thou canst not fly from Him, for that He is everywhere present; fly (it is quite nigh(6) ) to God, who is present where thou art standing. Fly. Lo in thy flight thou hast passed the heavens, He is there; thou hast descended into hell, He is there; whatever deserts of the earth thou shalt choose, there is He, who hath said, "I fill heaven and earth."(7) If then He fills heaven and earth, and there is no place whither thou canst fly from Him; cease this thy labour, and fly to His presence, lest thou feel His coming. Take courage from the(8) hope that thou shalt by well-living see Him, by whom even in thy evil living thou art seen. For in evil living thou canst be seen, thou canst not see; but by well-living thou art both seen and seest. For with how much more tender nearness(9) will He who crowneth the worthy look on thee, who in His pity saw thee that He might call thee when unworthy? Nathanael said to the Lord whom as yet he did not know, "Whence knewest thou me?" The Lord said unto him, "When thou wast under the fig-tree I saw thee."(10) Christ saw thee in thine own shade; and will He not see thee in His Light? For what is, "When thou wast under the fig-tree I saw thee"? What does it mean? Call to mind the original sin of Adam, in whom we all die. When he first sinned, he made himself aprons of fig-leaves,(11) signifying by these leaves the irritations of lust to which he had been reduced by sinning. Hence are we born; in this condition are we born; born in sinful flesh, which "the likeness of sinful flesh" alone can cure. Therefore "God sent His own Son in the likeness of sinful flesh."(12) He came of this flesh, but He came not as other men. For the Virgin conceived Him not by lust, but by faith. He came into the Virgin, who was before the Virgin. He made choice of her whom He created, He created her whom He designed to choose. He brought to the Virgin fruitfulness: He took not away her unimpaired purity. He then who came to thee without the irritation of the leaves of the fig-tree, "when thou wast under the fig- tree," saw thee. Make ready then to see Him in His height of glory,(13) by whom in His pity thou wast seen. But because the top is high, think of the foundation. What foundation? dost thou say? "Learn of Him, for He is meek and lowly in heart." Dig this foundation of lowliness deep in thee, and so wilt thou attain to the crowning top of charity. "Turning to the Lord," etc.

SERMON XX.

[LXX. BEN.]

AGAIN ON THE WORDS OF THE GOSPEL, MATT. XI. 28, "COME UNTO ME, ALL YE THAT LABOUR AND ARE HEAVY LADEN, AND I WILL GIVE YOU REST," ETC.

1. IT seems strange to some, Brethren, when they hear the Lord say, "Come unto Me, all ye that labour and are heavy laden, and I will refresh you. Take my yoke upon you and learn of Me, for I am meek and lowly in heart, and ye shall find rest unto your souls. For My yoke is easy and My burden is light."(1) And they consider that they who have fearlessly bowed their necks to this yoke, and have with much submission taken this burden upon their shoulders, are tossed about and exercised by so great difficulties in the world, that they seem not to be called from labour to rest, but from rest to labour rather; since the Apostle also saith, "All who will live godly in Christ Jesus, shall suffer persecution."(2) So one will say, "How is the yoke easy, and the burden light," when to bear this yoke and burden is nothing else, but to live godly in Christ? And how is it said, "Come unto Me, all ye that labour and are heavy laden, and I will refresh you"? and not rather said, "Come ye who are at ease and idle, that ye may labour." For so he found those men idle and at ease, whom he hired into the vineyard,(3) that they might bear the heat of the day. And we hear the Apostle under that easy yoke and light burden say, "In all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes,"(4) etc., and in another place of the same Epistle, "Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice have I suffered shipwreck, a night and a day have I been in the deep:"(5) and the rest of the perils, which may be enumerated indeed, but endured they cannot be but by the help of the Holy Spirit.

2. All these grievous and heavy trials which he mentioned, did he very frequently and abundantly sustain; but in very deed the Holy Spirit was with him in the wasting of the outward man, to renew the inner man from day to day, and by the taste of spiritual rest in the affluence of the delights of God to soften down by the hope of future blessedness all present hardships, and to alleviate all heavy trials. Lo, how sweet a yoke of Christ did he bear, and how light a burden; so that he could say that all those hard and grievous sufferings at the recital of which as just above every hearer shudders, were a "light tribulation;" as he beheld with the inward eyes, the eyes of faith, at how great a price of things temporal must be purchased the life to come, the escape from the everlasting pains of the ungodly, the full enjoyment, free from all anxiety, of the eternal happiness of the righteous. Men suffer themselves to be cut and burnt, that the pains not of eternity, but of some more lasting sore than usual, may be bought off at the price of severer pain. For a languid and uncertain period of a very short repose, and that too at the end of life, the soldier is worn down by all the hard trials of war, restless it may be for more years in his labours, than he will have to enjoy his rest in ease. To what storms and tempests, to what a fearful and tremendous raging of sky and sea, do the busy merchantmen expose themselves, that they may acquire riches inconstant as the wind, and full of perils and tempests, greater even than those by which they were acquired! What heats, and colds, what perils, from horses, from ditches, from precipices, from rivers, from wild beasts, do huntsmen undergo, what pain of hunger and thirst, what straitened allowances of the cheapest and meanest meat and drink, that they may catch a beast! and sometimes after all, the flesh of the beast for which they endure all this is of no use for the table. And although a boar or a stag be caught, it is more sweet to the hunter's mind because it has been caught, than it is to the eater's palate because it is dressed. By what sharp corrections of almost daily stripes is the tender age of boys brought under! By what great pains even of watching and abstinence in the schools are they exercised, not to learn true wisdom, but for the sake of riches, and the honours of an empty show, that they may learn arithmetic,(6) and other literature, and the deceits of eloquence!

3. Now in all these instances, they who do not love these things feel them as great severiities; whereas they who love them endure the same, it is true, but they do not seem to feel them severe. For love makes all, the hardest and most distressing things, altogether easy, and almost nothing. How much more surely then and easily will charity do with a view to true blessedness, that which mere desire does as it can, with a view to what is but misery? How easily is any temporal adversity endured, if it be that eternal punishment may be avoided, and eternal rest procured! Not without good reason did that vessel of election say with exceeding joy "The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us."(7) See then how it is that that" yoke is easy, and that burden light." And if it be strait to the few who choose it, yet is it easy to all who love it. The Psalmist saith, "Because of the words of Thy lips I have kept hard ways."(1) But the things which are hard to those who labour, lose their roughness(2) to those same men when they love. Wherefore it has been so arranged by the dispensation of the Divine goodness, that to "the inner man who is renewed from day to day,"(3) placed no longer under the Law but under Grace, and freed from the burdens of numberless observances which were indeed a heavy yoke, but meetly imposed on a stubborn neck, every grievous trouble which that prince who is cast forth could inflict from without on the outward man, should through the easiness of a simple faith, and a good hope, and a holy charity, become light through the joy within. For to a good will nothing is so easy, as this good will to itself, and this is enough for God. How much soever therefore this world may rage, most truly did the angels exclaim when the Lord was born in the flesh, "Glory to God in the highest, and on earth peace to men of good will;"(4) because "His yoke," who was then born, "is easy, and His burden light." And as the Apostle saith, "God is faithful, who will not suffer us to be tempted above that we are able to bear; but will with the temptation also make a way to escape, that we may be able to bear it."(5)

Taken from "The Early Church Fathers and Other Works" originally published by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in 1867. (LNPF I/VI, Schaff). The digital version is by The Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.